36,  W  ' ':  rvt 


'^V 


•t|4.\.-^^i 


Qfi^. 


^ 


I: 


•S  N^y 


•N 


^      .■:* 


...^ 


/:..■>  ^•' 


j.,!i^'  ^'^-     C. 


S  E  R  M  G  N  §;' 

ON 

SEVERAL  SUBJECTS. 

BY  ^ 

.   JAMES    MUSCUT,  M.A. 

LATE 

R  E  C  T  O  R  of  Little  Staughton  in  Bedford/hire, 

AND    FORMERLY 

Fellow  of  Corpus-Chrijii  College,  Oxford. 


CAMB  RI  DG  Ey 
Printed  by  J.  Bentham,  Printer  to  the  UNIVERSITY. 

Sold  by  McfT"  Whijion  &  White  in  Fleet-Jireet,  and  Mr.  Dod  in  Ave- 
Mary 'Lane  y  London  j  Meff"  rhurlbourn  &  Woodyer,  andMeff"  Merrill, 
at  Cambridge  j  Mr.  Fletcher  at  Oxford -^  Mr.  Gregory  at  the  Regifter- 
Office  at  Bedford',  Mr.  Henry  Watfon  at  the  Regifter- Office  a  t 
Huntingdon  \  Mr.  Farrer  at  Bofion  j  and  Mrs.  Mufcut  at  5^  iV^o//. 
By  whom  the  Subfcribers  Books  will  be  delivered. 


M.DCC.LX. 


THE 

Editor  to  the  Reader- 

rH  E  following  Sermons  are  offered 
to  thepublick^not  from  a  prefump- 
tion  of  any  peculiar  merit  or  excellency 
in  the  compofition^  but  merely  to  raife 
Come  f  nail fupply  for  a  numerous  Fa- 
mily ;  which  the  Author  himfelf  from 
his  circumfiances  and  fituation  in  life^ 
was  unable  to  provide  for. 

They  are  plain  difcoUrfes^  mofl  of 
them  drawn  up  for  the  ufe  and  im- 
provement of  a  private  congregation^ 
and  with  no  view  of  being  publifhed  : 
So  that  nothing  but  the  exigencies  of 
his  Children,  could  juflify  the  liberty 
%ohich  is  now  taken. 

It  was  the  defign  of  the  Editor  to 

have  printed  a  lifl  of  the  Subfcribers 

Names  ;    but  finding  that  many  could 

not  be  got  at,   and  that  many  others 

a  2  "^^^^^ 


(iv) 

were  dejtrdus  of  being  concealed ;  It 
was  upon  the  whole  thought  more  expe- 
dient to  lay  ajide  this  defign^  and  to  beg 
they  would  in  this  ^way  accept  of  thofe 
thanks  which  are  due  to  the  great  en-^ 
couragement  that  has  been  given  to  this 
work. 

Nothing  farther  need  be  added^  but 
to  inform  the  Subfcribers^  that  fome 
part  of  the  Family  have^  by  means  of 
the  money  already  received^  been  placed 
in  a  decent  and  reputable  way  of  get- 
ting their  livelihood^  and  that  the  whole 
arijing  from  this  Subfcription^  will  be 
carefully  employed  in  favour  of  thofc', 
for  whofefake  it  was  undertaken. 


CON 


C  O  N   T   EN   T   S. 


SERMON    I. 

On  the  RESURRECTION. 

Acts  II.  32. 
'this  ye/us  hath  God  raifed  up ;  whereof  ime  ait 
are  Witneffes.  Page  i. 

SERM.  II. 
On  the  RESURRECTION. 

1  Cor.  XV.  12. 
Now,  if  Chrift  be  preached  that  he  rofefrom 
the  dead,  howfayfome  among  you  that  there 
is  no  Refurre£fion?  p.29. 

SERM.  III. 

On  the  RESURRECTION. 

Col. III.  I. 

If  ye  then  be  rifen  with  Chnitjeek  thofe  things 
that  are  above,  where  Chrift  isfet  down  at 
the  right  hand  of  God.  P-  49- 

SERM. 


vi  CONTieNTS. 

SERM.   IV. 

The  ftate  of  religious  knowledge  in 
the  Gentile  world,  and  under  the 
Jewifh  difpenfation,  compared  with 
the  Gofpel  Light. 

A  Visitation  Sermon. 

S.John  XII.  46. 
I  am  come  a  Light  into  the  Worlds  that  who^ 
foever  believeth  on  me  Jhould  not  abide  in 
Darknefs.  p.  63. 

SERM.   V. 
On  our  Saviour's  Passion. 

Phil.  II.  8. 

And  being  found  infajhion  as  a  Man,  he  bum- 
bkd  himfelf,  and  became  obedient  unto  deaths 
even  the  death  of  the  Crofii  P- 93- 

SERM.   VI. 

On  the  Duty  of  Watchfulness. 

S.  Mark  XIII.  37. 
—  And  what  I  fdy  unto  you,  I  fay  unto  all. 
Watch.  p.  III. 

SERM. 


CONTENTS.  vii 

SERM.   VIL 
A  FUNERAL  SERMON. 

Isaiah  LVII.  i. 
The  Righteous  perijheth^  and  no  one  layeth  it 
to  hearty  and  merciful  men  are  taken  away. 

Norre  conjidering  that  the  Righteous 

are  taken  away  from  the  Evil  to  come. 

p.  129. 

SERM.   VIII. 

On  PuBLicK  Worship. 

ECCLES.V.  I. 
Keep  thy  foot  when  thou  goeji  into  the  houfe  of 
God',   and  be  more  ready  to  hear  than  to 
give  the  facrifice  of  fooh-,  for  they  confider 
^ot  that  they  do  eviL  p*  1470 

SERM.   IX. 
On  BROTHERLY  LOVE. 

S.  John  XIII.  34. 
A  new  commandment  give  I  unto  you,  that  ye 
love  one  ^mother,  p.  167. 

SERM. 


viii  CONTENTS. 

SERM.    X. 
On  EDUCATION. 

Prov.  XXIL  6. 
7rain  up  a  child  in  the  "way.  he  Jhould  go\  and 
'when  he  is  oldy  he  will  not  depart  from  it. 

SERM.    XL 
On  the  Confequences  of  SiN* 

Rom.  VI.  21. 

What  fruit  had  ye  then  in  thofe  things  whereof 
ye- are  now  afhamed?  for  the  end  of  thofe 
things  is  death.  p.  2 1 1 , 

SERM.    XII. 

On  PUBLicK  Worship, 

ECCLES.V.  I. 

Keep  thy  foot  when  thou  goejl  into  the  houfe  of 

Gody  — ^  and  be  more  ready  to  hear  than  to 

give  the  facrifice  of  fools :  for  they  confder 

not  that  they  do  evil.  p,  229, 


SER- 


SERMON     I. 

On  the  Resurrection. 


Acts  H.  32. 

*This  ye/us  hath  God  raifed  up\  whereof 
we  all  are  WitneJ[es. 

THE  infinite  importance  of  the  truth 
of  this  point  of  our  Faith,  has  on 
all  hands  been  conftantly  acknowledged  j 
and  the  abfolute  neceffity  of  a  full  fatis- 
faftion  of  the  certainty  of  it,  been  the  oc- 
calion  of  its  exercifmg  the  pens  of  the  moft 
ftrenuous  defenders  of  our  Religion.  For 
indeed,  it  being  foretold  in  the  Old  Tefta-» 
ment,  that  the  Meffiah  was  to  die  and  rife 
again;  it  was  entirely  expedient  to  fhew 
beyond  all  poflibility  of  contradiftion,  that 
^efusy  whom  we  affert  to  be  that  Meffiah, 
did  really  and  truly  rife  from  the  dead. 
Otherwife,  all  the  proofs  we  could  bring 
A  of 


2  SERMON    I. 

of  his  being  that  excellent  Perfon  from  the 
defcription  of  him  given  by  the  Prophets, 
tho'  moft  exaflly  correfponding  with  the 
life  and  aflions  of  Jefm  Cbrijly  would  lofe 
their  efFe6l>  and  fall  to  the  ground :  would 
only  ferve  to  expofe  an  afFe6led  impofture, 
eftablifli  the  ignominy  and  juftice  of  his 
death,  and  utterly  deftroy  the  hopes  and 
expeftations  of  his  followers. 

Our  Saviour  himfelf  had  frequently  in 
the  moft  public  manner  declared,  that  he 
would  rife  from  the  deadj  that,  tho'  the 
malice  and  envy  of  the  chief  priefts  and 
people  fliould  be  fo  far  fuccefsful,  as  to  put 
him  to  death,  yet  they  fhould  not  be  able  , 
to  confine  him  to  the  grave ;  but  that  he 
would  on  the  third  day  invincibly  prove 
the  truth  of  his  do6lrine,  by  breaking  the 
bands  of  Death,  and  triumphing  over  all  the 
powers  of  darknefs.  And  as  the  ignominy 
of  his  death,  (fo  contrary  to  all  the  expec- 
tations of  his  followers,)  might  utterly  de- 
feat their  hopes  in  him;  he  lays  the  whole 
ftrefs  of  his  veracity  upon  this  ifTue,  the 
2  certainty 


SERMON    I.  3 

certainty  of  his  fpeedy  Refurreaion:  as 
being,  by  the  nature  of  the  adion,  fufficient 
to  obviate  all  objeftions  againft  a  crucified 
Saviour,  and  to  eftablifh  on  the  firmeft 
foundations,  the  truth  of  whatever  he  had 
taught  and  promis'd. 

As   therefore  the  Apoftles  neither  did, 
nor  could  deny,  that  Chrift  died  3  and  the 
Pharifees  judg'd  it  a  fufficient  proof  of  his 
being  an  Impoftor,  that  he  who  ftyl'd  him- 
felf  Saviour  of  the  world,  could  not  fave 
himfelf  from  Death :    they  obviated,    and 
entirely  overthrew  this  conclufion,  by  fhew- 
ing  unanfwerably,  that  Chrift  v/as  aftualiy 
rifen  again  3  that  this  event  v/as  as  great, 
if  not  a  much  greater  proof  of  his  Divinity, 
than  that  which  they  requir'd,  namely,  that 
if  he  was  the  Son  of  God,  he  (hould  come 
down  from  the  Crofs,   and  they  would  be- 
lieve on  him :  it  being  infinitely  an  aft  of 
greater  power  to  deliver  himfelf  from  death, 
when  aftually  dead^  than  to  have  prevented 
that  death  while  he  was  yet  alive.    And 
further^  his  uniting  his  Soul  again  to  his 
A  2  Body, 


4  SERMON    I. 

Body,  proved  to  a  demonftration,  that  he 
was  abfolute  Lord  of  the  ^hole  Creation, 
and  exercis'd  an  unlimited  power  over  the 
animal  and  material  world. 

Tho*  we,  at  this  time,  can  entertain  no 
manner  of  doubt  concerning  this  Article; 
yet  the  refrefhing  our  memories  with  fome 
of  its  moft  obvious  arguments,  as  it  will 
ferve  to  ftiew  the  unreafonablenefs  of  re- 
jecting the  doftrine  of  the  Chriftian  Reli- 
gion, fupported  by  fo  convincing  a  tefti- 
mony,  fo  may  properly  enough  eftablifli  us 
in  the  firmeft  hopes  of  the  completion  of 
the  promife  Chrift  made  to  us  when  upon 
JEarth,  of  raifing  us  up  to  Life  eternal. 

In  the  purfuit  therefore  of  this  difcourfe, 
I  fhall  confider  the  argument  mentioned  in 
the  text  by  St.  Peter ^  namely,  the  validity  of 
the  Apoftle's  teftimony,  and  then  fubjoin 
fome  other  evidence  which  the  fcripture 
accounts  sive  of  this  memorable  tranfac- 


tion. 


And  in  the  fecond  place,  make  fuch  ob- 
fervations  and  inferences  from  it,  as  may 
by  juft  conclufions  be  infifted  on. 

L  For 


SERMON    I.  s 

L  For  the  more  clear  handling  of  the 
firft  point,  I  fhall  examine, 

I  ft.  What  teftimony  the  Apoftles  gave 
of  this  matter. 

2dly,  I  Ihall  confider  how  far  this  tefti- 
mony may  be  relied  on. 

And  firft  :  We  find  the  Author  of  the 
AcEls  delivering  himfelf  in  this  manner,  in 
the  very  beginning  of  his  hiftory.  To  whom 
alfo  He  (meaning  Chrift)  fiewd  himfelf  alive 
.after  his  Fajfioriy  by  many  infallible  proofs^ 
being  feen  of  them  (i.e.  the  Difciples)  forty 
Sfays^  andfpeaking  of  the  things  pertaifiifig  to 
the  Kingdom  of  God. 

And  St.  Peter  in  his  fermon  at  the  feaft 
of  Pentecoft,  foon  after  his  Afcenfion,  prov- 
ing in  the  firft  place,  that  David  propheti- 
cally fpoKe  of  fuch  a  Perfon  who  ftiould  be 
raised  up,  determines  that  this  was  that 
Perfon  whom  God  hath  raifed  up,  having  loosd 
the  pains  of  death,  becaufe  that  it  was  not 
pojjible  that  he  fl:ould  be  holden  of  it.  And 
again  in  the  words  of  the  text  —  This  Jefus 
&c.  Further,  we  find  the  very  fame  words 
A  3  repeated 


6  SERMON    I. 

repeated  in  another  fermon  of  his,  at  cur^ 
ing  the  impotent  man  in  the  Temple,  In 
the  4th  chapter,  to  the  Rulers  who  had  put 
him  to  death,  he  boldly  afierts  the  very 
fame  truth,  maintaining  it  in  thefe  words  : 
Be  it  known  unto  you  ally  and  all  the  people  of 
Ifrael'y  that  by  the  Name  of  Jefus  Chriji  of 
Nazareth y  whom  ye  crucified^  whom  God  raifi4 
from  the  deady  even  by  him^  doth  this  Man 
fand  here  before  you  whole » 

From  his  teftimony  proceed  we  to  St. 
Pauls  y  who,  in  the  15th  chap,  of  i  Cor, 
tells  us,  that  Chiift  rofe  again  the  third  ddy^ 
according  to  the  Scriptures  \  that  he  was  feen 
of  Cephas  y  then  of  the  twelve  \  that  after  that^ 
he  was  feen  of  above  five  hundred  brethren  at 
onccy  of  whom  the  greater  part  remained  alive 
at  the  time  of  his  writing  that  epiftle ;  after 
thaty  he  was  feen  of  fajnes-y  then  of  all  the 
Apoftles'y  andlajiof  ally  he  was  feen  by  St.  Paul 
himfelf  alfo. 

Here  is  a  complicated  evidence,  and  to 
fome  frequently  repeated.  To  thefe  we 
may  add  the  evidence  of  the  four  Evange- 

lifts  i 


SERMON    I.  7 

lifts;  which,  as  far  as  concerns  the  tefti- 
mony  of  the  Apoftles  about  it,  is  the  whole 
of  the  account  which  the  Scripture  furniihes 
us  with.  Here  being  therefore  teftimony 
fufficienti  no  want  of  evidence,  either  as 
to  number  or  plainnefs  -,  we  fliall  next  con- 
fider,  how  far  this  teftimony  is  to  be  re- 
lied on. 

Now,  the  validity  of  any  teftimony  con- 
cerning a  matter  of  faft,  muft  be  tried  by 
thefe  two  methods ;  by  examining  into  the 
reality  of  the  thing  related,  that  the  wit- 
nelTes  were  not  imposed  upon,  or  deceived 
themfelves;   and  further,  by  the  integrity 
of  the  witneffes  themfelves,  that  they  would 
not  impofeupon,  or  deceive  others.  For,  if 
the  witneftes   were  impos'd  upon  in   the 
thing  itfelf,  we  may  be  prefented  with  a 
fictitious  fcene,  inftead  of  a  real  matter  of 
fad :  and  if,  on  the  other  hand,  the  inte- 
grity of  the  witneffes  be  not  eftablifh^d,  tho' 
their  judgements  and  capacities  were  ever 
fo  acute,  we  ftiould  never  be  fecure  of  the 
certainty  of  the  matter  of  fa6l  j:elated  by 
A  4  them. 


8  SERMON    L 

them.  From  all  which  it  will  follow  unde- 
niably, that  a  matter  of  fa6l,  related  by 
perfons,  whofe  judgements  in  that  cafe 
were  unqueftionable,  and  their  integrity 
free  from  any  fufpicion  whatever,  comes 
recommended  with  the  higheft  evidence; 
and  cannot,  with  any  fhew  of  reafon,  be 
rejefted.  For,  if  the  witnelTes  were  capable 
of  judging  in  the  affair,  what  fear  is  there 
of  their  being  imposed  upon  ?  And  if  their 
integrity  be  unqueftionable,  what  danger 
are  we  in  of  their  deceiving  us  ? 

Now,  I  {hall  fhew  that  the  teftimony  of 
the  Apoftles  will  ftand  both  thefe  trials; 
and  that  the  moft  minute  enquiry  in  both 
thefe  particulars  will  be  for  the  advantage 
of  this  point;  and  therefore  our  Lord's 
Refurre6lion  ftands  upon  the  beft  evidence 
that  can  be  procured. 

For,  as  to  the  firft  part  of  it,  the  com- 
petency of  the  Apoftles  judgements,  and 
the  certainty  that  they  were  not  deceive 
themfelves ;  eveiy  circumftance  of  the  hif- 
tory  will  fhew  it  to  be  morally  impoffible. 

For, 


SERMON    L  9 

For,  not  to  infift,  that  it  is  no  eafy  matter  to 
perfuade  any  one  of  another's  rifing  from 
the  dead,  a  thing  fo  highly  improbable  in 
it  felf,  and  fo  hardly  reconcileable  with  the 
incredulity  natural  to  mankind  ;  there  are 
certain  points  to  be  confider'd  in  it,  which 
are  utterly  inconfiflent  with  the  notion  of 
any  impolition. 

^  They  took  not  the  ftory  of  our  Lord's 
Refurreftion  lightly,  or  upon  hear-fay  5  but 
themfelves,  Peter  and  John  efpecially,  ex- 
amined the  affair  with  an  uncommon  nicety 
and  curiofity.  Had  they  entertained  it  ab- 
folutely  upon  the  firft  rumour,  they  cer- 
tainly had  not  fo  narrowly  inipefted  the 
fepulchre.  Their  very  condu6t  in  this  Cafe 
fhews,  that  they  were  backward  in  confiding 
in  report,  efpecially  in  a  report  of  fuch  con- 
fequence.  And  tho'  they  paffionately  de- 
fir  d  to  find  it  true,  (as  indeed  good  reafon 
they  had  to  wifh  fo)  yet  they  did  not  ac- 
quiefce  in  it  until  they  had  well  canvafs'd 
the  matter.  A  behaviour,  contrary  to  the 
common  practice  of  mankin4  ^  v/e  being 
3  generally 


lo  S  E  R  M  O  N    I. 

generally  ready  enough  to  believe  reports 
which  will  make  for  our  advantage  :  a  be- 
haviour therefore,  which  evinc'd  an  extra- 
ordinary prudence,  highly  befitting  the 
matter  in  hand. 

And  indeed,  the  Apoftles  were  of  all 
men  leaft  liable  to  the  charge  of  credulity ; 
the  contrary  fault  being  frequently  reprov*d 
in  them  by  our  Lord :  and  therefore,  it  was 
hardly  probable  that  they,  who  fcarcely  be- 
liev'd  in  him,  though  they  daily  beheld  the 
miracles  he  wrought  among  them  when  a- 
live,  fhould  on  a  fudden  become  over  con- 
fident in  his  power,  whom  they  certainly 
knew  was  dead. 

Again,  as  the  crime  of  over-hafty  cre- 
dulity could  not  be  charg'd  upon  the  A- 
poftles,  fo  were  they  not  imposed  upon  by 
any  fiftitious  appearances,  which  might 
iniflead  their  fenfes,  or  work  upon  their 
fancies.  Our  Lord  not  only  appear'd  to 
them,  but  conversed  with  them,  and  fen- 
fibly  performed  the  fun6lions  of  a  truly  or- 
ganized body.    He  convers'd  freely  with 

them. 


SERMON    I.  IX 

them,  fliew'd  them  his  hands  and  his  fide, 
and  took  the  nourifliment  proper  for  na- 
ture :  and  when  one  of  his  Apoftles  who 
was  abfent,  doubted  of  the  truth  of  thef^ 
relations,  he  intreated  him  to  come  near, 
and  examine  in  the  moft  curious  manner, 
the  reality  of  his  appearance :  and  as  the 
confequence  was,  that  upon  fo  good  con- 
viftion,  he  let  drop  his  doubts,  and  freely 
acknowledged  his  Lord,  and  his  God,  fo 
muft  fuch  proceedings  as  thefe  utterly  cleai* 
this  tranfaftion  of  any  imputation  of  fraud 
or  coUufion  :  fuch  deceits  never  admitting 
fo  clofe  an  enquiry,  and  fo  free  an  examina- 
tion, but  prudently  fhunning  the  narrow 
infpeclion  and  dangerous  curiolity  of  thofe 
who  are  concerned  in  it. 

Again,  the  time  and  frequency  of  our 
Lord's  appearance  undeniably  prove,  that 
the  Apoftles  were  not,  nor  could  be  imposed 
on.  For  fuppofe  them  ever  fo  weak,  ever 
fo  credulous,  and  that  the  very  firft  appear- 
ance fully  perfuaded  them  of  the  truth  of 
yvhat  was  in  reality  only  a  Phantom,  or  the 

creature 


12  SERMON    L 

creature  of  their  own  brain  ;  yet  this  pre- 
pofleffion  would  hardly  have  lafted  forty 
days.  Had  they  been  ever  fo  eafiiy  fur- 
priz'd  into  it  at  firft ;  yet  here  was  time  to 
deliberate  after  the  firft  impreflion  was  over, 
and  their  cooler  thoughts  might  reject  what 
their  furprize  had  betray 'd  them  into  :  a 
thing  not  in  the  leaft  uncommon  with  us. 
But  their  imagination  muft  be  ftrong  in- 
deed, to  fancy  a  thing  for  forty  days  to- 
gether, and  to  believe  it  as  firmly  as  if  it  had 
really  been :  or  to  behold,  for  forty  days 
together,  a  Scene  of  the  utmoft  importance 
tO/  them,  and  never  look  any  further  into 
the  truth  of  it.  Such  a  proceeding  as  this 
muft  reflect  upon  them  in  the  grofleft  man- 
ner, and  is  plainly  irreconcileable  with  their 
having  either  their  fenfes  or  underftand- 
ings. 

And  further,  they  muft  not  only  have 
been  deluded  with  an  imaginary  fcene  of  his 
Perfon  ;  but  they  muft  have  fancy*d  they 
heard  him  talking  and  difcourfmg  of  many 
things.  For  the  fame  authority,  upon  which 

we 


SERMON    L  13 

we  now  proceed  for  the  truth  of  his  appear- 
ance, relates  the  fubftance  of  fome  of  his 
difcourfes,  and  hints  that  he  made  a  great 
many  others  5  all  which  muft  be  equally  the 
efFe6l  of  the  fame  delufion.  Now  this  is 
carrying  the  matter  to  a  pitch  indeed  of 
uncommon  artifice,  and  exquifite  contri- 
vance, in  the  manager  of  this  fcene,  or  to  a 
degree  of  the  moft  fenfelefs  ftupidity  and 
extravagant  enthufiafm  in  the  Perfons  con- 
cerned. 

Again,  the  number  of  the  perfons  who 
profefs'd  themfelves  witnefles  of  this  tranf- 
aftion,  renders  it  utterly  impoffible,  that 
there  was  any  fraud  in  the  cafe.  For,  grant- 
ing that  one  or  two  might  be  perfons  of 
ftrong  fancies  to  delude  themfelves,  or  of 
weaknefs  to  fuffer  others  to  impofe  upon 
them  :  yet,  it  is  hardly  conceivable,  how 
above  five  hundred  fhould  be  pick'd  out,  of 
juft  the  fame  pregnant  fancy  and  eafy  cre- 
dulity. That  not  one  of  this  large  num- 
ber Ihould  have  difcernment  enough  to  find 
it  out,  or  have  fober  reafon  enough  to  cor- 

re6l 


t4  SERMON   t 

rect  the  failles  of  a  wandering  imagination,- 
in  a  matter  of  fuch  exceffive  moment  to 
them,  is  indeed  a  wonderful  anduriparallel'd 
example  :  is  fuch  an  inftance  of  the  power 
of  fancy,  or  the  art  of  deceivers,  as  would 
(if  admitted  in  the  prefent  cafe)  be  an  in- 
furmountable  obftacle  to  our  belief  of  any 
thing  whatever,  though  ever  fo  plainly  re-^ 
prefented  to  our  fenfes,  or  fairly  fubmitted 
to  our  judgements  and  underftandings.  And 
if,  after  fuch  evident  marks  of  truth  and 
reality,  the  Apoftles  were  at  length  imposed 
upon  5  then  may  we  with  good  reafon  dif- 
truft  the  teftimonies  of  our  fenfes,  and 
calmly  lit  down  under  the  melancholy  ne-* 
ceffity  of  being  for  ever  deceiv'd. 

Lastly:  I  fhallobferve  with  refpecl  to 
the  Apoftles  teftimony  in  this  point,  that 
there  is  no  reafon  to  think  they  would  have 
embraced  fuch  an  opinion,  unlefs  it  had  all 
the  proofs  neceffary  to  evince  its  certainty- 
For,  lightly  to  efpoufe  the  caufe  of  one, 
condemned  in  a  publick  manner,  as  an  ene- 
my to  the  Church  and  State,  would  have 

been 


SERMON    I.  15 

been  the  extreameft  madnefs  and  folly.  For 
they  were  fure  to  incur  the  difpleafure  of 
the  Government,  by  afferting  a  tranfaftion 
which  condemned  his  judges,  and  laid  them 
tinder  the  higheft  odium.  And  therefore 
their  bold  and  open  publication  of  it,  we 
can  afcribe  to  nothing,  but  the  higheft  fa- 
tisfaftion  of  its  truth,  founded  on  the  moft 
rational  conviftion. 

Having  thus  far  eftablifhed  one  part  of 
the  Apoftles  teftimony,  with  regard  to  our 
Lord's  Refurreclion,  namely,  the  impoffibi- 
lity  of  their  being  imposed  upon  themfelves ; 
I  proceed. 

Secondly  i  To  eftablifh  the  other  part 
of  it,  namely,  the  integrity  of  the  witnefTes, 
and  the  little  reafon  we  have  to  think  that 
they  would  impofe  upon  us. 

The  contrivers  of  an  impofturemuft  fet 
about  it  for  one  or  other  of  thefe  reafons ; 
either  to  advance  their  own  reputation,  or 
to  promote  fome  confiderable  intereft :  it 
being  abfolutely  ridiculous,  to  fuppofe  any 
perfons  would  fet  themfelves  induftrioufly 

to 


i6  SERMON   L 

to  propagate  lies,  unlefs  it  were  to  ferve  or 
carry  on  fome  fuch  private  views.  If  there- 
fore they,  by  pubhfhing  our  Lord's  Refur- 
reclion,  which  was  falfe,  could  propofe  to 
themielves  either  of  thefe  advantages,  then 
will  I  feek  for  fome  better  evidence  than 
their  teftimony  for  the  truth  of  it.  But  if, 
on  the  contrary,  I  found,  the  publifhing  of 
it  moft  direftly  tended  to  the  ruin  of  their 
reputation  and  intereft^  I  can  attribute 
their  perfifting  in  it  to  no  one  reafon  in 
the  world,  but  the  force  of  truth,  and  their 
£rm  belief  of  it  themfelves. 

That  the  Apoftles  could  propofe  any 
reputation  to  themfelves,  by  averring  a 
falfehood  of  that  nature,  is,  I  think,  moral- 
ly impoffible ;  if  any  one  confiders  the  terms 
upon  which  they  flood  with  the  Jewifli  na- 
tion. Their  joining  our  Saviour  in  his  life- 
time had  exposed  them  fufficiently  to  the 
fcorn  and  contempt  of  the  Pharifees  and 
Elders.  Their  being  the  followers  of  one 
whom  the  Pharifees  look'd  upon  as  an  in- 
novator in  religion,  and  adverfary  to  their 

Law, 


SERMON    L  t7 

Law,  and  a  zealous  oppofer  of  their  autho- 
rity and  teaching ;  had  rendered  them  ob-^ 
noxious  in  the  higheft  degree  to  their  hatred 
and  difpleafure.  They  refented  further  the 
prefumption  of  men,  bred  in  fo  contempt- 
ible a  country  as  they  held  Galilee,  in  fet- 
ting  up  to  reform  abufes,  in  preaching  a 
do6lrine  wholly  new,  and  in  endeavouring 
to  alter  the  laws  and  cuftoms  of  their  an- 
ceftors. 

Of  this  humour  the  Apoftles  no  doubt 
had  felt  the  efFefts,  while  their  Matter  was 
alive  ',  and  had  a  fevere  leffon  taught  them 
in  their  treatment  of  his  perfon,  what  mea- 
fure  they  might  expe6l  from  them.  He  had 
been  vilely  traduced,  as  a  friend  of  publicans 
and  finners,  contemptibly  ftyrd  a  Samari- 
tan, and  impioufly  charg'd  with  having  a 
DeviL  They  had  reflefted  upon  him  for 
the  meannefs  of  his  birth,  often  obferving 
that  he  was  the  carpenter's  fon  j  and,  not- 
withftanding  all  the  miracles  he  worked,  we 
find  he  advanc'd  but  little  in  their  efteem 
or  regard  for  him. 

B  This 


i8  SERMON    I. 

This  being  the  cafe,  which  way  could 
the  Apoftles  think  to  raife  any  reputation 
to  themfelves  if  they  walk'd  in  his  fteps  ? 
How  fhould  they  think  of  increafing  their 
fame,  by  expreffing  a  profound  veneration 
for  him,  whom  the  Pharifees  and  Rulers 
hated  and  defpis'd  ?  The  raifing  therefore 
a  ftory,  fo  much  to  his  honour,  as  that  he 
was  rifen  again,  they  muft  needs  think 
would  not  advance  them  much  in  the  fa- 
vour and  efteem  of  his  inveterate  enemies. 

But  however,  if  they  were  weak  enough 
to  think  fo,  they  were  pretty  foon  undeceiv- 
ed :  their  error  was  pretty  foon  correfled, 
and  that  in  a  manner  which  they  could  not 
poflibly  miftake.  How  happened  it  then, 
that  finding  themfelves  balk'd  of  their  expec- 
tations, they  ftillperfifted  in  it  ?  How  came 
it,  they  did  not  wifely  draw  back  and  re- 
trieve their  chara6ler,  by  retracing  in  good 
time  ?  Cunning  deceivers  know  how  to 
manage  their  affairs  with  fmgular  dexterity, 
and  to  weigh  diligently  their  likelyhood  of 
fuccefs  i  and  always  fearing  tlie  worft,  have 

conftantly 


SERMON    I.  ip 

conftantly  in  referve  a  good  after-game  to 
come  off  with  :  that  which  way  foever  the 
matter  goes,  they  may  fide  with  it  with 
equal  prudence  and  fafety  to  their  charac- 
ters. How  different  was  the  behaviour  of 
the  Apoftles  !  how  much  more  open  and 
ingenuous !  They  declared,  that  Chrift  was 
rifen  from  the  dead.  When  it  was  on  all 
hands  oppos'd,  they  perfifted  conftantly  and 
immoveably  in  the  fame  declaration,  with- 
out any  regard  to  what  the  world  might 
fay,  to  the  reproaches  they  might  be  loaded 
with,  or  the  fufferings  it  might  bring  on 
them.  For,  when  calFd  before  the  Rulers, 
and  required  ftriclly  no  more  to  preach  in 
the  name  of  Jefus  rifen  again  ;  they  re- 
je6led  their  injunctions  :  and  when  chaftiz'd 
feverely  for  their  refufal  ;  they  were  no 
fooner  difmift,  but  they  publickly  taught 
the  fame :  and,  though  frequently  correfted, 
as  often  continued  to  do  fo.  And  when  thofe 
lighter  punifhments  would  do  little  good 
upon  them,  they  foon  learned,  by  the  cruel 
treatment  of  fome  of  their  brethren  and 
B  2  Fellow- 


20  SERMON   I. 

Fellow -Difciples,  that  there  would  be  no 
mercy  (hew'd  them. 

Now,  that  a  number  of  Men  fo  incon- 
fiderable,  fhould  agree  together  to  frame  a 
lye,  which  muft  infallibly  exafperate  men, 
who  were  already  their  enemies,  is  not  con- 
fiftent  with  common  prudence.  But  that, 
when  ill  treated,  abused,  ftript,  and  beaten, 
and  imprifon'd  for  it,  thy  fhould  never 
faulter  in  their  ftory,  nor  differ  in  their  re* 
lation  of  it,  nor  difcover  the  leaft  irrefolution 
or  fear  5  is  an  inexplicable  difficulty,  and 
abfolutely  impoffible  to  be  accounted  for* 
For  though  fome  have  maintained  a  falfe- 
hood  before  now  with  exemplary  conftancy ; 
yet  has  there  been  fome  vifible  reafon  for 
it  :  a  profpecl  of  advantage,  or  certain  re- 
ward, which  has  fervid  to  buoy  up  their 
fpirits  during  fuch  lamentable  oppreffions, 
But  nothing  of  this  kind  can  take  place 
here.  There  was  no  body  of  confideration 
concerned  enough  in  this  to  bribe  them  to 
it :  nothing  before  their  eyes  but  a  feries  of 
fufferings.  And,  that  not  one  of  them  fhould 

fail 


SERMON   I.  21 

fail  and  confefs  the  cheat;  not  one  of  thofe 
very  men,  who  before,  at  the  bare  appear- 
ance of  danger,  had  forfaken  their  mafter 
(and  one  in  particular  to  fcreen  himfelf  had 
denied  him)  that  none,  I  fay,  of  thefe,  fhould 
fhrink  at  fetters  and  prifons  ;  can  be  attri- 
buted to  nothing  but  the  goodnefs  of  their 
caufe.  For,  from  whence  had  thofe  men 
who  a  few  days  before,  betray'd  the  greatefl: 
fear  and  cowardice,  the  confidence  to  affirm 
their  mafter  was  rifen  again  ;  but  becaufe 
they  knew  it  to  be  certainly  and  infaUibly 
fo  ?  and  how  came  they  by  fo  much  refo- 
lution  and  boldnefs,  to  aver  it  to  the  face 
of  the  rulers  with  fuch  conftancy,  to  their 
eternal  confufion  who  condemned  him ;  but 
becaufe  the  force  of  truth  was  fuperior  to 
all  confiderations  of  fafety,  and  fubdu'd  all 
the  apprehenfions  and  motions  of  Nature  ? 
Lastly  :  I  fhall  obferve,  as  a  further 
proof  of  the  Apoftles  integrity  -,  that,  as 
they  could  propofe  no  temporal  advantage 
by  tranfmitting  a  lye  to  us,  fo  any  fuch  im- 
pofture  would  abfolutely  and  notorioufly 
B  3  .  expoft 


22  SERMON    I. 

expofe  them  to  the  greateft  derifion  and  con- 
tempt ;  and  would  juftly  charge  them  with 
the  abfurdeft  contradiftion  to  themfelves 
and  their  doftrine.  For  they  taught  a  doc«- 
trine,  which  utterly  difclaims  all  manner  of 
falfehood  whatever ;  a  doftrine  which  infifts 
upon  the  greateft  limplicity  and  fincerity  in 
our  dealings  with  mankind  -,  condemns  in 
the  fulleft  manner  all  deceit  and  fraud :  and 
finally  cuts  off  the  hopes  of  hypocrites  and 
impoftors.  Can  we  therefore  fuppofe  men 
fo  fenfelefs  as  to  propagate  a  religion  by 
falfehood,  which  denounces  a  heavy  judge- 
ment againft  deceivers  ?  or  that  they  would 
eftablifh  a  religion,  by  a  lye  of  that  confer 
quence,  when  that  religion  thunders  out 
damnation  againft  lyars  ? 

What  expeftation  they  had  from  the 
world  we  have  already  confider'd  ;  what 
they  might  have  of  a  life  after  this,  we  are 
now  weighing.- —  And  that  indeed  is  fmall 
enough,  if  we  confider  the  affront  it  is  to 
God  Almighty,  to  forge  credentials  from 
him  5  to  ftyle  our  felves  his  minifters,  when 

in 


SERMON    I.  23 

in  reality  we  are  not ;  and  to  affirm,  that 
he  fet  his  feal  in  the  moft  eminent  degree 
to  a  notorious   lye.     Surely,  when  they 
preach'd  God  Almighty,  a  God   of  truth  ; 
they  would  not  have  dar'd  to  declare  that 
he  raifed  up  "jefus,   whom  he  raifed  not  up. 
And  furely,  they  had  a  better  fenfe  of  their 
condition  in  this  world,  than  fo  extrava- 
gantly to  lavifli  away  their  hopes  in  the  next ; 
with  no  manner  of  inducement  prompting 
them,  with  no  fear  compelling  them,  nor 
any  intereft  whatever,  in  this  world  or  the 
other,  which  could  in  the  leaft  influence  or 
encourage  them  ;  but  on  the  contrary,  ef- 
feftually  ruining  their  intereft  by  it  j  facri- 
ficing  all  that  was  near  and  dear  to  them  in 
purfuing  it;  and  willfully  fubjefting  them- 
felves  to  the  moft  exquifite  pains,  and  to  the 
extreameft  circumftances  of  horror,  in  main- 
taining it. 

Are  thefe  the  praftices  of  impoftors  ? 

Are  thefe  the  fchemes  of  deceivers  ?  Surely, 

fuch  a  difmterefted  condud  manifefts,  that 

this  tranfaftion  ftands   upon  the  firmeft 

B  4  founda-r 


24  SERMON    I. 

foundation  of  truth  and  certainty ;  and  on 
a  teftimony  evei^  way  unfufpe6led  and  un- 
queftionable. 

Having  thus  impartially  examined  the 
teftimony  of  the  Apoftles  concerning  our 
Lord's  Refurreftion ;  and  fully  fhewn,  that 
it  neither  can,  nor  ought,  to  be  excepted 
againft,  as  carrying  all  the  marks  of  truth 
along  with  it  5  I  fhall  at  prefent  wave  any 
other  proof  of  it,  and  proceed  to, 

II.  Observations  upon  fo  important 
a  do6lrine. 

An  d  firft :  I  obferve,  that  our  Lord's  Re- 
furreftion,  fo  fully  prov'd,  at  once  evinces 
the  truth  and  divinity  of  the  perfon  thus 
rifen  again.  For,  as  to  the  truth  of  his  mif- 
fion  ',  had  not  our  Lord  rifen  again,  we  had 
received  no  certain  affurance  of  the  truth  of 
what  he  fo  frequently  afTerted,  that  he  was 
the  Saviour  of  the  world.  He  knew  that  the 
doftrine  he  taught  was  likely  enough  to  ftir 
up  the  malice  of  a  corrupted  council,  and 
a  bigotted  multitude.  And  therefore,  tho* 
he  truly  prophefy'd  of  his  deaths  that  would 

not 


SERMON   I.  25 

not  have  fatisfied  his  followers  :  had  he 
continued  in  the  grave,  whatever  fpecious 
pretences  he  might  make  to  the  chara6ler 
of  a  Saviour,  they  would  have  had  no  in- 
fluence over  his  followers.  But  his  rifing 
again  awakened  the  hopes  of  thofe  who  had 
been  utterly  confounded  at  his  ciiicifixion : 
and^(hew*d,  in  the  moft  convincing  man- 
ner, that  he  was  no  impoftor,  but  the  ex- 
pelled Saviour  j  that  God  wonderfully  in- 
terposed in  vindicating  him  to  the  world, 
and  required  their  firm  belief  in  and  their 
full  and  open  acknowledgement  of  fo  au- 
thentick  a  teftimony  of  his  truth. 

Again  :  The  truth  of  our  Lord's  Refur- 
reftion  in  the  firmeft  manner  eftablifhes  the 
truth  of  our  own  ;  places  our  hopes  on  the 
flrongeft  foimdation  ;  and  is  a  fignal  en- 
couragement to  conftancy  and  fidelity.  In 
that  he  raifed  up  himfelfy  he  is  able  alfo  to  raife 
up  us  :  and  as  he  declared  that  he  would  do 
both  the  one  and  the  other  ;  as  the  one  is 
unqueftionably  come  to  pafs ;  fo  mofl:  fure- 
ly  will  the  other  alfo.  For  the  Apoftle  tefti- 

fies. 


26         S  E  R  M  O  N    L 

fies,  that  as  we  have  been  baptized  into  his 
fufFerings  and  death,  fofhallwealfo  into  his 
Refurreftion  :  that  is,  as  many  among  us 
as  have  made  profeffion  of  the  belief  of  a 
crucified  Saviour,  and,  following  his  fteps, 
have  crucified  the  world  with  the  afFeftions 
and  lufts,  fhall  fhare  of  that  power  which 
Chrift  had  by  his  refurreftion  obtained,  and, 
being  rais'dup  as  he  was,  (hall  be  partakers 
of  his  glory. 

Lastly  :  We  muft  remember,  that  this 
promife  is  conditional :  that  though  all  of 
us  fhall  moft  furely  be  rais'd  up,  yet  that 
not  all  of  us  fhall  have  a  joyful  Refurrefli- 
on  ;  but  as  many  only  as  fhall  fet  them- 
felves  to  do  their  Lord's  will :  that,  though 
Chrifl  has  power  to  raife  us  all  up,  yet  he 
will  raife  thofe  only  to  life,  who  have  been 
his  faithful  foldiers  and  fervants ;  who  have 
performed  the  conditions  of  the  Gofpel-Co- 
venant,  and  liv'd  foberly,  righteoufly,  and 
godly  in  this  prefent  world :  that  to  fuch 
indeed  he  will  fhew  himfelf  at  the  lafl  day  a 
merciful  deliverer  and  Saviour  -,  mighty  to 

fave : 


SERMON    I.  27 

fave :  but  thofe  who  have  rejeiled  the  words  of 
his  Gofpel,  or  wickedly  negle6ted  their  duty, 
he  will  deliver  them^  both  in  body  and  foul, 
into  the  hands  of  cruel  and  evil  Spirits,  to 
receive  from  them  the  juft  reward  of  their 
wickednefs.  It  therefore  exceedingly  be- 
comes us,  to  confider  the  meaning  and  im- 
portance ofourRefurre6lion  -,  which  is  the 
uniting  our  bodies  and  fouls,  in  order  to 
their  eternal  welfare  or  mifery  :  and  earn- 
eftly  to  fet  ourfelves,  fo  to  live  in  this  world, 
that  we  may  be  partakers  of  the  Refur- 
re£lion  of  the  Juft,  which  is  to  life  ever- 
lafting. 


SER. 


(   29  ) 

SERMON   IL 

On  the  RESURRECTION. 


I  Cor.  XV.  12. 

Nowy  T^'Chrifl:  h  preached  that  he  rofe 
from  the  dead^  howfayfome  among 
you  that  there  is  no  RefurreEiion  f 

NO  doftrine  of  the  Chriftlan  Religion; 
met  with  a  more  difficult  reception 
than  that  of  the  Refurreftion  of  the  dead. 
As  this  was  a  ftumbling-block  to  the  Jews^ 
(the  Sadducees  denying  that  there  was  any 
Refurreftion,  neither  Angel  nor  Spirit)  fo 
was  it  foolifhnefs,  or  idle  tales  to  the  Greeks. 
Yet  St.  Paul  fcrupled  not  to  enter  the  lifts 
againft  the  ftrongeft  oppofers  of  it ;  and 
with  amazing  refolution  and  weight  of 
reafoning,  attacked  the  obftinate  incredulity 
of  the  JeWy  and  the  mifgrounded  philofo- 

phy 


30    .      SERMON    II. 

phy  of  the  Greek.  Trufting  to  the  ftrength 
of  the  evidence,  and  relying  on  the  power 
which  had  given  a  divine  fanftion  to  its- 
truth,  in  the  infpiration  of  its  preachers  -, 
he  fear'd  neither  the  prejudices  of  the  one, 
nor  the  felf-fufficiency  of  the  other.  He 
therefore  pafs^d  by  their  feoffs  when  they 
ftyrd  him  a  Babbler,  and  a  fetter  forth  of 
ftrangeGods.  So  infatuated  indeed  were  the 
Philofophers  of  their  two  principal  fefts  *, 
fo  mifled  by  their  attachment  to  the  doc- 
trine of  many  Gods ;  that  when  he  preached 
to  them  Jefus  and  the  Refurredlion,  they 
look'd  upon  Jefus  as  fome  new  God,  and 
the  Refurreftion  as  a  Goddefs.  And  altho' 
they  gave  great  attention  to  his  difcourfes ; 
yet  as  foon  as  he  began  to  deliver  his  fen- 
timents  upon  this  fubjeft,  their  attention 
ceas'd,  and  they  abruptly  broke  off  the  con- 
ference ;  fome  mocking,  and  others  faying, 
we  will  hear  thee  again  of  this  matter. 

We  find  further  by  this  epiftle,  that  not 
tht  Athenians  only,  but  they  of  Corinth  alfo. 


Epicureans  and  Stoics. 

feem'd 


SERMON   II.  31 

feem'd  to  doubt  of  the  truth  of  this  point; 
to  re6lify  which,  he  reafons  upon  it  largely 
in  this  Chapter,  proving  the  Refurreftion 
of  the  dead  as  confequent  upon  the  Refur- 
reftion  oijefus  Chriji. — IfChriJi  be  preached 
that  he  rofe  from  the  dead^  how  fay  fome  among 
you  that  there  is  no  Refurredlion  ? 

Now,  it  is  certain,  that  the  Apoftle's 
argument  here  for  the  general  Refurreftion 
is  founded  on  the  truth  and  certainty  of 
that  of  our  Lord  :  and  as  to  the  evidence 
of  that  tranfa6lion,  he  himfelf  declares  it 
to  be  the  ground- work  on  which  the  whole 
fabrick  of  our  Redemption  depends  ;  and 
that  in  the  plainefl:  words.  —  If  Chriji  be  not 
rifen^  then  is  your  faith  vain^ — and  our 
preaching  is  vain^  —  the  confequences  of 
which  he  immediately  fubjoins  to  be,  our 
remaining  under  condemnation,  in  an  un- 
redeemed and  unregenerate  ftate  :  Te  are 
(fays  he)  yet  in  your  fns. 

It  is  evident  therefore,  that  the  Apoftle 
before  us  firmly  believ'd  it  himfelf,  fince  he 
ventur'd  to  put  the  whole  truth  of  the  doc- 
trine 


32  SERMON   IL 

trine  he  preach'd,  and  his  own  credit  and 
falvation,  as  well  as  that  of  the  whole  world, 
upon  it.  And  the  fa6l  itfelf  came  origi*- 
nally  fo  well  attefted  ;  and  when  difputed, 
has  been  always  fo  well  clear'd  ;  that  per- 
haps there  is  not  any  fa6l  in  hiftory  better 
fupported,  than  that  Jefus  did  truly  and 
really  rife  from  the  dead.  Upon  which,  I 
fhall  proceed  to  fhew  the  general  do6lrine  i 
namely,  that  in  Chrift  all  fhall  be  made 
alive. 

I  ft.  Then  I  fhall  prove,  that  there  is  to 
be  a  Refurre£lion  of  the  dead  : 

adly.  The  benefits  thereof: 

3dly,  Who  they  are,  who  fhall  partake 
of  thefe  benefits. 

The  firft  point,  viz.  that  there  fhall  be 
a  Refurredfion^  has  little  need  of  being  prov'd 
to  thofe  who  have  fo  frequently  and  folemn- 
ly  profefs'd  the  belief  of  it,  by  admitting 
this  article  in  the  publick  creeds  of  the 
Church  5  and  as  it  is  infeparably  con- 
nefted  with  the  belief  of  our  Lord's  Re- 
furreclion,  which  we  now  commemorate, 
5  I  fhall 


SERMON    II.  33 

1  fliall  therefore  only  obferve,  that  to  the 
credibility  of  any  thing,  it  is  fufficient,  that 
it  is  poffible^  and,  that  it  has  he^n  perfonn  J-, 
both  which,  I  fhall  briefly  fhew,  belong  to 
the  doftrine  of  the  Refinr^ion  of  the  dead  s 
and  if  to  thefe  we  add  ourfelves,  what  we 
have  received  from  teftimony  and  fcripture 
about  it,  we  have  all  the  fatisfaftion  we 
can  defire. 

I  ft,  then:  The  Refurreaion  of  the  dead 
is  poflible. 

The  misfortune  is,  that  moft  men 
think  that  impoffible  which  they  cannot 
account  for  :  and  yet,  fuch  a  fentiment 
is  very  far  from  being  reafonable.  We  all 
of  us,  every  day,  are  witnefles  of  too 
many  things  which  we  cannot  account 
for  :  the  pofTibility  of  which,  neverthelefs 
Ihould  we  deny,  we  fhould  contradift  our 
very  fenfes,  and  the  reality  of  much  the 
greater  half  of  what  adually  pafles  in  the 
world*  —  St.  Paul  met  with  fome  of  this 
ftamp  in  the  point  before  us  j  and  accord- 
ingly form'd  his  plan  of  defending  the 
C  Refur- 


34-  S  E  R  M  O  N    II. 

Refurreftion  to  them  upon  their  own  rea- 
foning.  He  knew  they  denied  the  poffibi- 
lity  of  a  Refurreftion  upon  natural  prin- 
ciples :  he  therefore  fets  himfelf  to  prove 
it  from  their  own  words.  — The  argument, 
which  no  doubt,  was  popular  at  that  time, 
was  that  which  he  has  given  us, — But  fome 
will  fay y  how  are  the  dead  raifed^  and  with 
what  body  do  they  come  ? 

It  may  juftly  be  imagined,  that  the  laft 
part  of  the  qvieftion  was  a  prophane  fneer 
of  the  felf-fufficient  Deift  :  fmce  it  extorted 
from  this  great  defender  of  Revelation,  a 
contemptuous  reproof.  The  queftion  how- 
ever plainly  calling  upon  the  afTertors  of  the 
Refurreftion,  to  prove  it's  poffibility  upon 
natural  principles,  viz.  it's  connexion  with, 
and  conformity  to  natural  caufes  and  ef- 
fe£t;s  5  the  Apoftle  firft  requires,  that  the 
objeftor  ftiould  give  him  an  account  in  a 
natural  way,  of  the  produftion  of  a  fubject 
which  he  had  to  propound,  the  truth  of 
which  they  could  not  poflibly  deny.  He  in- 
ftances  in  the  reftauration  of  thofe  parts  of 

grain, 

2 


S  E  R  M  O  N    IL  35 

grain,  which  bemg  dead  and  corrupted  in 
the  earth,  acquire  power  from  the  very  prin- 
ciples ofvegetation  to  revive,  or  to  beraifed^ 
and  are  cloath'd  with  fo  new  and  akogether 
different  a  body  from  that  which  was  put 
into  the  ground,  'fhoufool!  that  which  thou 
fowejl  is  not  quickened^  except  it  die :  and  that 
which  thoufowejt^  thoufoweji  not  that  body  that 
Jldallbe^  but  bare  grain^  perchance  of  wheats  or  of 
fome  other  ^r^/;/;— in  which  there  is  at  prefent 
nothing  of  root  or  ftalk,  of  blade  or  ear : 
but  God  giveth  it  a  body  proper  for  it's  par- 
ticular fpecies,  and  to  every  feed  it's  own 
peculiar  proper  body  {to  i^iov  a-u^ot)  not  that 
of  another  kind  of  grain.  Shew  me  now, 
how  this  is  effe6led  by  the  operation  of 
natural  caufesand  effe6ls,viz.  by  their  own 
powxr  :  and  then,  the  Apoftle  thought,  it 
would  be  time  enough  for  him  to  give  an 
account,  in  a  natural  way,  of  the  Refur- 
re6lion.  But  he  was  very  fure  they  could 
not  account  for  the  moft  common  produc- 
tion in  nature,  without  having  recourfe  to 
fomewhat  elfe  than  merely  natural  caufes : 
c  2  nor 


35  S  E  R  M  O  N  II. 

nor  was  it  ever  his  intention  to  prove  the 
Refurreffion  by  fuch  a  fort  of  argument. 
The  queftion  therefore  being  foreign  to  the 
purpofe,  the  Apoftle  rejefts  it ;  and  at  the 
fame  time  fliews  the  folly  of  it,  by  retort- 
ing it  with  redoubled  force  on  the  infidel 
ob]e£lor:  and  by  that  management,  throws 
a  juft  reproach  on  all  who  reafon  on  an 
unfair  bottom,  namely,  thofe  who  require 
fuch  evidence  for  the  proof  of  a  point  which 
does  not  belong  to  the  queftion,  and  with- 
out which  it  might  be  certainly  true. 

The  Apoftle  had  a  right  to  require  their 
admitting  the  Refurreftion  of  the  dead,  as 
pojjible :  fince  they  every  day  affented  to  the 
reality,  and  therefore  certainly  to  the  pof- 
fibilityy  of  things  which  they  could  no  more 
account  for  by  natural  powers  than  he  could 
for  the  Refurre6lion. 

Bv  this  way  of  reafoning,  the  Apoftle 
evinced,  that  the  nature  of  the  Refurreflion 
implied  no  impoffibility ;  and  that  if  it  did, 
upon  the  fame  principles  many  other  things 
would  be  prov'd  impoffible  \  the  truth  of 

which, 


SERMON   II.  37 

which,  we  however  fee  eveiy  day  in  real 
matters  of  faft :  and  therefore,  as  that  ob- 
jeftion  would  prove  far  too  much,  if  it 
prov'd  any  thing,  even  to  the  contradiftion 
of  the  cleareft  light ;  therefore  in  fa6t  it 
prov'd  nothing  at  all ;  and  therefore,  no- 
thing againft  the  Refurreftion. 

The  Refurre6lion  of  the  dead  may  be 
poffible  then,  for  any  thing  yet  alledg*d, 
drawn  from  natural  operations  :  we  being 
in  the  dark  as  much  about  the  one  as  a- 
bout  the  other. 

And,  as  in  the  Apoftle's  queftion,  we 
muft  have  recourfe  to  that  almighty  prin- 
ciple which  gives  life  to  all  things,  to  ac^ 
count  for  their  procefs  and  perfeftion ;  fo 
muft  we  reft  the  pofTibility  of  this  a6t  upon 
the  fame  great  foundation. 

It  is  the  fame  God,  who,  the  Apoftle  af- 
firms, gives  a  body  to  the  grain  buried,  and 
feemingly  diffolv'd  in  the  earth,  who  fhall 
raife  up  our  bodies  after  their  dilTolution  in 
the  grave,  and  call  them  to  a  new  and 
everlafting  life. 

c  J  And 


38  SERMON   IL 

And  furely,  no  one  will  difpute  his 
power  in  the  renovation  of  our  bodies  from 
the  duft,  who  firft  form*d  them  out  of  itj 
or  that  he  cannot  collefl:  together  their 
featter'd  parts,  who  firft  by  his  will  put 
them  together.  —  Nor  is  it  any  argument 
of  want  of  proof,  that  we  call  in  the  only 
poffible  Agent,  the  power  of  God :  for  it  is 
matter  of  pure  revelation ;  and  it  is  fuffi- 
cient,  that  w-e  have  the  plain  and  pofitivc 
word  of  Scripture  for  it. 

The  fecond  Circumftance  which  con^ 
tributes  to  the  credibility  of  any  thing, 
is  the  knowledge  that  it  has  been  per^ 
form'd. 

The  Refurreflion  of  the  dead  is  cre^ 
dible,  becaufe  it  has  been  a6lually  per-* 
form'd:  and  no  one  can  doubt  the  truth 
of  this,  who  believes  the  authority  of  holy 
wjrit. 

For  we  read  of  Elijah's  raifing  the  wi- 
dow's fon  in  the  Book  of  Kings ^  and  of 
St.  Peters  working  the  fame  effeft  upon  the 
devout  Tabitha  at  Joppa :  no%  to  fpeak  of 

pur 


SERMON    II.  39 

our  Lord's  doing  the  fame,  in  the  cafe  of 
the  ruler's  daughter,  and  of  Lazarus.  No 
one,  I  fay,  who  credits  thefe  accounts,  can 
doubt  of  the  poffibility  of  the  Refurreftion 
of  the  dead,  unlefs  he  will,  at  the  fame 
time,  rejeft  the  authority  of  Scripture. 
And  if  we  admit  the  truth  of  thefe  in- 
ftances,  we  can  have  no  doubt  about  the 
Refurreftion  of  the  dead :  for  it  is  fo  fre- 
quently mention'd,  fo  much  infifted  upon, 
and  fuch  great  ftrefs  laid  upon  it;  that 
Chriftianity  muft  ftand  or  fall,  by  the  truth 
of  it. 

For  the  Apoftle  direftly  fays,  If  the?r 
be  no  Refun'eBion  of  the  dead^  then  Chrift  is 
not  rifen:  (and  then  mark  how  he  includes 
the  very  being  of  our  Religion  in  the  con- 
fequence)  and  f  Chrijl  be  not  rifen ^  then  is 
cur  preaching  vain^  and  your  Faith  (i.e.  in 
Chrift)  is  alfo  vain. 

Here  nothing  can  be  plainer,  than  that 

he  argues  for  the  truth  of  our  Religion, 

from  the  Refurreftion  of  Jefus,  as  without 

v/hich  all  falls  to  the  ground  3  and  alfo  for 

C  4  oiir 


40  SERMON    11. 

our  Refurreftion,  as  a  neceflary  confequence 
from  admitting  the  Refurreftion  of  Chrift  i 
-*-  and  further,  he  owns  himfelf  guilty  of 
a  diredl  impoflure,  if  the  Refurreftion  of 
Jefus  be  not  true;  nay,  he  charges  the 
blood  of  thofe  who  died  in  the  faith  to  his 
own,  as  anfwerable  for  it,  Ver.  15.  Tea^and 
we  are  found  falfe  witnejfes  of  God:  becaufewe 
have  fejlifed  of  Gody  that  he  raifed  up  Chrift ^ 
nphom  he  raifed  not  upy  iffo  be  that  the  dead 
rife  not :  for  if  the  dead  rife  not^  then  is  Chrift 
not  raifed :  and  if  Chrift  be  not  raifed^  your 
faith  is  vain ;  ye  are  yet  in  your  fins,  T'heny 
they  alfo  whigh  are  fallen  afteep  in  Chrift^  are 
periftoed. 

Here  then  the  Refurreftion  of  the  dead 
is  built  upon  this  argument,  that  it  has 
dready  been  performed : — and  as  to  the  Re^. 
furreftion  of  our  bodies,  it  is  expreflly  in^ 
ferr*d  from  that  of  Jefus  Chrift  :  and  there- 
fore all  that  remains  here,  is  to  fay  fome- 
thing  more  upon  that  head,  as  a  further 
iiluftration  of  the  certainty  of  our  Refur-? 
r^ftion, 

Now 


SERMON   11.  4.1 

Now  our  Lord's  Refurre6lion  refls  upon 
the  beft  footing  that  any  matter  of  fa6l  is 
capable  of,  being  fufficiently  witnefs'd  by 
Angels  and  men ;  —  by  Angels,  whom  the 
Evangelift  affirms  to  have  utter'd  this  truth 
to  the  women  who  went  to  feek  him  at  the 
fepulchre.  Why  feek  ye  the  living  among  the 
dead  ?  he  is  not  berey  he  is  rifen  \  —  by  Men 
in  the  Apoftles,  in  five  hundred  brethren,  to 
whom  he  appeared  at  once  in  a  continuance 
of  his  ftay  upon  earth  for  forty  days,  per- 
forming the  office  and  funftion  of  a  living 
man,  in  the  fame  body  in  which  he  fuf- 
fer'd  upon  the  crofs  % — in  the  fufficiency  of 
the  witneffes,  to  Judge  of  the  reality  of  it  j — 
in  the  moral  impoffibility,  that  they  fhould 
endeavour  to  impofe  on  the  world,  who 
preached  God,  a  God  of  truth,  and  the  a^ 
vow'd  enemy  of  liars  and  impoftors ;— in  the 
power  of  miracles,  work'd  by  them,  as  an 
evidence  from  God  of  this  grand  truth ; — 
and  in  laying  down  their  lives  in  atteftation 
of  it.  Here  is  a  cloud  of  Witnefies,  in  cir- 
cumftanceSj  reafonings,  miraculous  works, 

Men 


42         S  E  R  M  O  N  II. 

Men  and  Angels  :  and  all  thefe,  the  more 
irrefragably  they  witnefs  the  Refurre6lion, 
flrengthen  the  affurance  and  certainty  of 
our  own. 

2dly,  Let  us  then  enquire  what  are  the 
benefits  of  it. 

Of  which  there  is  no  difficulty  in  being 
inform'd,  as  the  Scripture  in  very  plain  terms 
tells  us,  that  it  confifls  in  a  reunion  of  the 
foul  and  body,  to  the  purpofe  of  living 
again  together,  never  hereafter  to  be  fepa* 
rated :  but,  if  this  were  all,  though  indeed 
it  flatters  the  love  of  life,  fo  natural  to 
man,  yet  it  would  fall  far  fhort  of  our 
hopes.  It  is  therefore  attended  with  this 
additional  circumflance,  that  they  fhall 
live  together  in  a  flate  of  blifs  and  hap-- 
pinefs,  of  uninterrupted  joy,  and  felicity 
pnfpcakable. 

These  were  the  glad  tidings  which  the 
Gofpel  promulg'dto  the  enquiring  world,-— 
tidings  of  joy  indeed  j  which  fix'd  the  la-r 
bours  of  the  virtuous  -,  which  determin'd 
their  hopes  5  which  fet  before  them  a  prize 

worthy 


SERMON    II.  43 

worthy  their  attaining;  a  reward  fuitableto 
the  unbounded  benevolence  of  a  gracious 
Creator,  and  a  merciful  Redeemer ;  which 
took  away  the  loathfome  fting  of  death,  and 
enabled  every  true  fervant  of  God,  to  look 
on  the  King  of  terrors,  with  complacency 
and  fatisfaflion.  Thefe  benefits  being,  in 
numberlefs  pafTages,  and  in  variety  of  ex- 
preffion  and  pleafmg  images,  fet  forth  in 
the  New  Teftament,  let  us  proceed  to  the 
laft  fubje<?t  here  proposed,  viz. 

3dly,  Who  are  capable  of  the  benefits  of 
the  Refurre6lion  from  the  dead. 

An  interefting  concern  indeed  !  for  who 
would  not  wifh  to  be  partaker  of  a  joyful 
Refurreftion  ? —  of  a  joyful  one :  for  to  rife 
from  the  dead,  it  is  to  be  fear'd,  will  not 
bring  happinefs  to  all !  There  may  be  many, 
to  whom  the  found  of  the  laft  trumpet  fhall 
convey  moft  dreadful  forebodings  of  future 
condemnation.  Tis  true,  fome  have  thoughts 
otherwife,  and  contend,  that  as  Chriji  died 
for  all,  the  Refurreftion  fhall  be  equally, 
.and  in  the  end^  advantageous  to  all ;  and 

plac^ 


44  SERMON  11. 

place  all  in  a  ftate  of  blifs  and  glor}\  But 
this  flattering  view,  this  unworthy  notion, 
contradifls  reafon,  all  notices  of  natural  re- 
ligion, and  all  revelation :  v/hich  concur  in 
this  queflion,  Shall  not  the  Judge  of  all  the 
earth  do  right  ?  —  Shall  he  not  put  a  diffe- 
rence between  him  that  ferveth  him,  and 
him  that  ferveth  him  not  ? 

How  mufl  v/e  then  conflrue  fuch  denun- 
ciations of  Scripture  ?  j4nd  many  of  them 
ivhich  Jleep  in  the  dujl  of  the  earth  Jhall  awake  \ 
fome  to  everlajling  life^  arid  fome  tofiame  and 
everlajling  contempt.  And  they  that  be  wife^ 
Jhall  Jhine  as  the  brightnefs  of  the  firmament  % 
and  they  that  turn  many  to  right eoifnefs^  as 
the  far s  for  ever  and  ever.  For  behold^  the 
day  cometh^  that  fioall  burn  as  an  oven^  and 
all  the  proudy  yea^  and  all  that  do  wickedly y 
f:all  beftubble  5  and  the  day  that  cometh  Jhall 
burn  them  up^  faith  the  Lord  of  Hoft  :  —  but 
unto  them  that  fear  my  name,  Jlmll  the  Sun  of 
Righteoufnefs  arife  with  healing  in  his  wings. 
And  in  the  New  Teflament,  in  much  more 
exprefs  terms,  andthefe^  the  ^i^^^AJntoever-- 
2  la/ling 


SERMON    11.  45 

lajling  funijhment :  but  the  righteous  into  life 
eternal. 

The  Apoftle  mentions,  after  death,  the 
judgement.  — To  what  purpofe,  if  all  men 
are  to  be  treated  alike,  and  if  there  is  to  be 
one  event  to  all  ?  To  what  purpofe,  the  fe- 
parating  the  fheep  from  the  goats  at  the 
judgement  of  the  great  day  ?  or  the  Apoftle's 
argument,  that  knowing  the  terrors  of  the 
Lord,  we  perfuade  men  ?  —  or  finally,  his 
affertion,  that  God  will  render  unto  every 
one,  according  to  that  which  he  has  done 
in  the  body  ? 

Wherefore,  leaving  thofe  to  their 
blind  incredulity,  who  can  fit  down  with 
this  notion,  againft  plain  reafon  and  fcrip- 
ture,  that  the  Refurreflion  will  be  alike  be- 
neficial to  all ;  — let  us  be  fatisfied  that  there 
remaineth  a  rejl  to  the  people  of  God:  let  us  (I 
fay)  therefore  feary  left  a  promife  being  left 
us  of  coming  into  his  refty  any  ofusfiouldfeem 
to  comeJJjort  of  it.  Let  us  labour  therefore  to 
enter  i?2to  that  refty  left  any  man  fall  after  the 
fame  example  of  unbelief 

Let 


46  SERMON    II. 

Let  us  fecure  to  ourfelves,  a  part  in  a 
joyful  Refurreftion,  by  obferving  thofe  rules 
which  according  to  reafon  and  fcripture, 
mull  provide  it  for  us  ;  chuling  the  uner- 
ring direction  of  God's  word,  rather  than 
the  groundlefs  fancies  of  men,  in  a  matter 
of  fuch  importance.  Nothing  can  ferve  fo 
well  to  the  regulating  our  lives  here,  as  the 
due  refleftion,  that  our  body  fhall  rife  here- 
after 5  fhall  be  recalled  from  the  fleep  of 
death,  into  motion,  fenfe,  and  life ; — fhall 
be  accountable  for  thofe  aftions,  which  In 
it's  former  flate  of  union  with  the  foul,  it 
has  committed,  —  to  the  intent,  that  as  it 
has  been  partaker  with  it  of  pleafure  and 
pain,  good  and  evil,  fo  fhall  it  partake  of 
ifs  final  condition. 

Nothing  can  give  a  man  greater  fatif- 
faftion  than  the  certain  knowledge  of  this 
future  event.  For  what  are  difappointments, 
loffes,  difeafes,  or  misfortunes  to  him,  who 
can  look  forward  to  that  bleffed  morning 
of  the  general  affembly  of  the  world, — look 
forward,  Imean,  with  inward  fatisfaftion 

and 


SERMON   II.  47 

and  holy  hope,  upon  that  grand  fcene, 
which  fhall  then  dlfplay  the  beginnings 
of  his  joy  and  bleflednefs  and  glory j  which 
fhall  juftify  him  in  the  affembly  of  the 
faints,  and  crown  him  with  everlafting 
happinefs  ? 

Nothing  can  be  plainer  than  the  me- 
thods reveaFd  in  Scripture  to  attain  this 
ineftimable  benefit.  Follow  after  holinefs, 
meeknefs,  and  charity.  —  Prefei^ve  in  your 
hearts  a  lively  faith  in  the  mercies  of  Chriji  j 
—  a  thankful  remembrance  of  all  that  he 
did  and  fufFer'd  for  us.  —  Endeavour  fe- 
rioufly,  and  fincerely,  to  live  up  to  the 
precepts  of  the  Gofpel,  by  repentance,  by 
amendment,  by  perfeverance  j  —  trufting 
in  God,  through  Jefus  ChriJl^  for  the  par- 
don of  the  imperfeft  performances  of  a 
weak  and  frail  nature.  Thefe  plain  fteps, 
fteadily  purfu'd,  and  firmly  adhered  to, 
will  not  fail  to  raife,  in  this  world,  that 
folid  fatisfaftion  of  mind,  in  a  fincere  and 
pious  Chriftian,  which  is  but  a  foretafte  of 
that    unfpeakable    happinefs   which  fhall 

be 


48  S  E  R  M  O  N    IL 

be  difclos'd  to  him  at  the  laft  day :  when 
he  fliall  be  caught  up  in  the  air  to  meet  the 
Lord  of  Hfe  and  glory ;  and  fmg  eternal 
Hallelujahs  to  him,  who  redeemed  him  by 
his  own  blood,  that  he  might  reign  with 
him  in  glory* 


SER. 


(49) 

SERMON    III 

On  the  Resurrection. 


Col.  iii.  I. 
tfy^  then  be  rifen  with  Qhxx^^feeli  thofs 
things  that  are  above^  where  Chrift  is 
fet  dow7z  at  the  right  hand  of  God, 

AS  no  part  of  our  faith  is  more  com- 
fortable to  refieft  upon  than  the  Re- 
furre6lion  of  Jefiis  Chrijl  from  the  dead  ; 
fo  there  is  none  more  direftly  perfuafive 
to  the  pra6lice  of  an  holy  life.  For  this 
reafon,  we  fee  the  Apoftle  joining  together 
the  Refurreftion  of  our  Lord,  and  the  ne- 
ceflity  of  our  improvement  in  Chriftian 
graces  ;  inferring  the  latter  from  the  cer- 
tainty of  the  former:  infomuch,  that  we 
find  him  continually  inculcating  to  his  con- 
verts, that  the  belief  of  this  article  fhould 

D  produce 


50  S  E  R  M  O  N  III. 

produce  in  them  a  proportionable  meaftire^- 
of  obedience.     ..^^^  ,^^   ,^a.3Vx>i  ,.^aiy^^ 
And  though  In  many  places  we  find  ex^ 
hortations  to  the  fame  purpofe,  yet  no  where, 
has  he  more  clofely  purfu*d  the  argument,, 
than  in    the  words  before  us.  If  ye  then 
be^  &c.  The  meaning  of  which  words  feems 
to  be  this:  —  If  ye  truly  believe  the  Refur- 
reftion  of  Chrijiy  and  the   advantages  re- 
dounding to  you  by  it ;  purfue  earneftly  af- 
ter thofe  attainments  which  will  fecure  them 
to  you :  and,  if  ye  be  rifen  with  Chrijly  that 
is,  truly  become  Chriftians,  in  a  holy  and. 
religious  fenfe,  after  his  example   (as  they 
who  have  crucified  the  flefh,  with  the  af-| 
feftions  and  lufts,   are  faid  to  be  baptized, 
into  his  death)  then  feek  thofe  things  which 
are  above;  — ftudy  to  pra6life  that  divine 
and  celeftial   life,   as  Chriji  himfelf  now 
lives,  who  is  fet  down  on  the  right  hand  of 
God  being  placed  next  in  glory  to  his  Fa- 
ther in  heaven. 

In  the  further  purfuit  of  which  fubje6V, 
St.  Pauly  after  enforcing  this  general  advice, 

proceeds 


SERMON   in.  51 

proceeds  to  infift  upon  p^lrticulars :  ^^tymri 
affeBions,  fays  he,  072  things  above ^  not  -  on 
things  on  the  earth  \  recommending  heavenly 
mindednefs,  and  the  contemplation  of  hea- 
venly things,  as  the  propereft  obje6l  of  a 
Chrifl:ian*s  care  and  concern.  For^  proceeds 
\\t^ye  are  dead^  and  your  life  is  hid  with  Chrift 
in  God.  That  is,  by  faith  in  Chriji  JefuSy 
and  baptifm  in  his  name,  ye  have  difclaim'd 
and  vow*d  to  put  off  your  old  or  former 
life  :  and  the  life  which  remains  for  you  to 
live,  is  a  life  of  purity  here,  after  CZ?r//?*j  ex- 
ample, that  ye  may  attain  a  life  of  glory 
hereafter  with  him)  for  he  lives  now  in 
heaven  :  which  the  Apoftle  immediately  ex- 
prefle&in  the  next  verfe:  When  Chviikj  "ivho 
is  our  lifey  /hall  appear^  thenfiallye  aljo  appear 
with  him  in  glory. 

^'BuT  what  conclufion  does  St*  Faul  draw 
from  that  declaration  ?  Why,  that  all,  who 
profefs  fuch  an  expe6lation,  fhould  live  ac- 
cordingly. Mortify  therefore  your  ?ne?nbers 
"which  are  upon  the  earthy  fornication,  unclea?i^ 
nefSi  inordinate  affeBion^  evil  concupifcence^  and 

D  2  covet-- 


52  SERMON    m. 

covefoufnefs  which  is  idolatry  :  and  with  vefy 
great  reafon  3  for  what  connexion  can  fuch 
fins  have  with  the  Chriftian  obligation  to 
purity  and  hohnefs  ?  or  how  can  they  be 
confider'd,  as  any  ways  preparatory  to  a 
life  of  glory  in  heaven  ?  The  Apoftle  there- 
fore not  only  excludes  the  admiffion  of  all 
thefe,  and  the  like  finful  paffions,  but  goes 
further,  with  refpeft  likewife  to  all  evil  af- 
feftions:  Bid  now ^  you  alfo  put  off  all  thefe^ 
anger y  wrath^  malice^  hlafphemyy  filthy  commu^ 
nicationy  out  of  your  mouth. 

And  after  all,  even  when  recommend- 
ing particular  duties,  to  be  pofitively  and  ac- 
tually performed,  he  ftill  keeps  in  view  the 
fame  great  pattern  t  arguing  for  univerfal 
benevolence,  that  great  diftinguilhing  cha- 
ra6ler  of  our  Rehgion,  the  loving  of  all  men,, 
whether  Jew  or  Greek ;  for  bowels  of  mercy, 
humblenefs  of  mind,  meeknefs,.  long-fufFer- 
ing,  forbearances,  and  forgivenefs,  upon  the 
fame  preffmg  and  powerful  motive; —  as 
Chrift  forgave  youy  fo  alfo  do  ye.  And  the 
principle  y  on  which  he  enforces  the  obfer- 

.    vance 
2 


SERMON    III.         53 

#ance  of  thefe  duties,  is  ftill  the  fame, wher- 
ever we  follow  him,  in  his  exhortations : — 
M  put  on  the  new  man^  which  after  God  is 
created  in  right eoufitefs  and  true  holinefs ;  —  tt> 
let  the  peace  of  God  rule  in  our  he  art  s\  —  to  put 
en  charity  (or  love)  which  is  the  bond  of  per^ 
fe5inefsy  —  to  let  the  word  of  God  dwell  in  us 
richly  iji  all  wifdom-,  —  knowing  that  our  con- 
^erfation  (or  right  of  abiding)  is  in  heaven^ 

In  conformity  to  the  Apoftle's  reafoning, 
to  the  end  that  it  may  make  the  greater  im- 
preffion  upon  us,  let  us  at  prefent  con^ 
iider, 

>    I,  The  advantages  we  receive  from  the 
.rfponviftion  we  are  under  of  our  Lord's  Re-». 
^urreftion. 

II.  The  proper  fruits  and  efFefts  it 
ought  to  produce  in  us. 

I.  The  knowledge  of  our  Lord's  Refur^ 
reflion  leads  us  to  confider,  what  a  Perfon 
he  muft  be  with  refpefl  to  God.  The  mean- 
nefs  of  his  appearance,  the  low  condition 
pi  his  life,  humanly  and  outwardly  con- 
:;fider'd,  might,  and  we  know  did,  create  fears 
;  D  3  and 


•54...     'rE'tft'^i-m  I 

aiii  apprehenfions  in  many,  "and  even  in 
fome  of  his  followers,  whether  he  could  he 
"the  Saviour  of  mankind,  the  Lord  of  all 
things,  the  Judge  of  the  world  j  eharafters 
which  he  claim *d,  and  took  upon  himfelf. 
Could  it  be  wonder'd  at  then,  that  all  thefe 
were  increafed,  by  the  difcouraging  circum? 
ftances  of  his  fufFerings  and  death  ? 
*'"  It  could  not  well  be  otherwife  with  them 
who  did  not  attend  to  thofe  clear  atteftations 
to  his  Perfon  and  chara6ter,  fo  plainly  ex- 
prefs'd  in  the  facred  Scripture^  but  confider'd 
everything  in  that  light  only,  which  human 
reafon,  and  human  underftanding  fuggeft- 
€d:  and  we  know  that  this  was  the  cafe 
even  with  the  Jews^  to  whom  our  Saviour 
exprefs'd  himfelf,  T^hat  they  errd^  7iot  knoming 
the  fcriptures  and  the  power  of  God.  ^^ 

But  the  cafe  is  not  fo  with  us:  all  thefe 
difficulties  are  vanifh'd  away^  all  thefe  fears 
are  removed  ^  and  all  thefe  difcouragements 
are  taken  off.  By  his  recovering  life,  the 
favour  and  power  of  God  attending  him, 
were  moft  clearly  proved  and  made  known. 


SERMON    III.  55 

This  Jefus  hath  God  raifeduf, Mth  St.  Peter; 
bringing  this  as  a  proof  of  his  aeceptance 
and  approbation  with  God  :  and  St.  Paul 
e?/en  argues  from  this  very  tranfadion,  not 
only  for  the  truth  of  his  miffion,  as  a  teacher 
fent  from  God,  but  for  his  being  really  and 
truly  the  Son  of  God;  fpeaking  "  concern- 
"  ing  Jefus  Chriji  our  Lord,  who  was  made 
*'  of  the  feed  oi David  according  to  the  flefh, 
"  and  declared  to  be  the  Son  of  God  with 
"  power  according  to  the  fpirit  of  holinefs 
I "  by  the  RefurreSiion  from  the  dead.   Rom, 

,  ;^vJn  the  knowledge  of  this  therefore  we 

*;receive  an  advantage  which  many  others  did 

>^not;  —  we  attain  certainties,  to  which  they 

^could  not  attain  3  we  clearly  build  our  hopes 

on  a  foundation,   which  they  could  not  fo 

.certainly  admit.  They  had  hopes  indeed,  as 

gthe  Difciples,  in  their  walk  to  Emmaus  with 

their  rifen  matter,  whom  they  knew  not, 

exprefs'd  themfelves,  —  who  trujied^  that  it 

had  been  he  which  Jhould  have  redeem  d  Ifrael. 

^  ^ut  in  whatever  fenfe  they  underftood  that 

D  4  re^ 


56  SERMON    III. 

redemption,  his  fufFerings  and  death  had 
put  an  end  to  their  hopes  and  expeftations 
about  it. 

These  difciples  v/ere  not  fingular  in 
their  conclufions ;  many  others  had  the 
fame  fentiments ;  and  any  further  concep-* 
tions  of  a  new  and  reftor'd  life,  fo  little  pre- 
vailed, that  we  find  the  teftimony  of  many 
witnefTes  had  no  effeft  upon  one  Apoftle  in 
particular,  who  declar'd,  he  would  not  be- 
lieve it  without  veiy  fenfible  demonftration. 
But  let  us  not  follow  his  incredulity,  which 
happened  for  the  more  confirmation  of  our 
faith,  and  forget  the  acknowledgement  he 
made  on  his  conviftion  j  but  in  the  fame 
confcfiion  of  his  divine  power  in  his  Refur- 
reftion,  addrefs  him,  as  St.  Thomas  did,  with 
the  ftyle  of,  our  Lord  and  our  God, 

But  further:  —  As  the  clearing  up  this 
truth  left  us  under  no  difficulty  with  re- 
fpeft  to  God,  as  to  our  Saviour's  charafter, 
fo  did  his  Refurreclion  fix  and  determine 
the  merit  of  his  fufFerings  with  refpeft  to 
us.     He  declared,   that  he  was,  in  his  own 

Perfon, 


SERMON    IIL  57 

Perfon,  to  fatisfy  God  for  our  fins,  by  his 
fufFerings  and  deaths  —  that  we  fliould  be 
received  into  grace  and  favour  in  confidera- 
tion  of  his  merits; — that,  in  proof  of  this, 
of  all  and  every  part  of  it,  he  fliould  be 
raifed  from  the  dead  the  third  day.  His  Re- 
furreflion  therefore,  is  to  us  an  undeniable 
evidence  of  our  own  acceptance  on  the 
terms  which  he  propounded,  viz.  faith  and' 
repentance :  by  the  latter  of  which  is  meant, 
actual  obedience,  as  far  as  human  infirmity 
will  admit  of. 

To  all  therefore  who  believe  in  Jefus 
Ckriji^  and  obey  his  precepts,  the  tidings  of 
his  Refurreclion  are  tidings  of  great  joy  :  as 
they  carry  along  with  them  the  infallible 
teflimony,  that  as  Chriji  was  raifed  from  the 
dead,  fofhall  we  alfo  be  made  Hke  unto  him, 
in  being  partakers  of  his  Kefurrediion  \  — 
that  in  ChriJI  all  fiall  be  made  alive.  For 
nothing  can  be  more  fuitable  to  the  fubjedt, 
than  the  inference  which  St.  Paul  makes 
from  this  tranfaftion  :  —  If  we  believe  that 
Jefus  died  and  rofe  again  j  even  fo,  them  alfo 

which 


^^8  i^ERMON  IIL 

}  which  Jleep  through  Jefus  will  God  bring  with 
-  him.  I  Thef.  iv.  14.    By  which  St.  P^///.  in- 
fers, that  God  will  put  true  believers  into 
t^  ftate  conformable  to  that  of  their  Re- 
deemer j  who  is  both  in  body  and  foul  in 
the  manfions  of  eternal  glory,   being  fet 
down  for  ever  at  the  right  hand  of  God,]]^  . 
From  the  confideration  of  thefe  advan-^ 
tages  which  we  reap  from  the  knowledge  of 
pur  Lord's  Refurreclion,  let  us  proceed, -i.. 
11.  To  the  fruits  it  ought  to  produce  in 

.  "US.  ,ai  i>n/;  iOl<I  ^nll 

},,  Firft:  It  is  to  u$  the  ftrongeft founda- 
tion for  a  confidence  in  God,  and  his  pro- 
mifes.  After  fuch  an  undeniable  proof  of  his 
accepting  us,  for  the  fake  of  his  fon,  why 
fhould  we  at  all  defpair  of  his  mercy  ?  By 
raifing  his  Son  to  life  after  death,  he  hath 
demonftrated  his  Almighty  powers  —  by 
doing  it  in  confirmation  of  his  aflum'd  cha- 
rafter  of  being  our  redeemer,  he  hath  fhew'd 
his  purpofe  and  defign  of  making  good  to 
us  all  that  he  promis'd  us  by  him.  Why 
therefore  fhould  we  not  at  all  times  call 

this 
2 


SERMON    III.         %9 

^this  confideration  to  our  aid  T  why  (hbuld 
we  be  in  any  doubt,  but  that  he  hath  pre- 
pared for  all  his  faithful  fervants,  a  place 
of  reft  and  tranquillity,  of  eminence  and 
glory,  of  joy  and  happinefs,  to  all  eternity? 
-Thtis  ought  we  to  condufl  ourfelves,  in  re- 
fpe6t  to  our  future  condition  after  this 
iife. 

But  further :  It  ought  to  have  fuitable 

effefls  upon  us  with  refpeft  to  the  life  fhaf 

now  is.  Fordoes  it  not  teach  us  to  bear  with 

this  life,  and  all  the  hardfhips  of  it,  with 

patience  and  refignation  ?  Does  it  not  lead 

us  to  a  calm   fufFering   of  injuries,  to  a 

^Ghriftian  meeknefs  under  contempt  and  ill 

Yufage  ?  Shall  we  be  very  violently  concerned 

Vit  what  befalls  us  in  this  our  earthly  taber- 

^hacle,  when  we  know  we  are  to  have  an- 

other,  eternal  in  the  heavens?  —  What  a 

confolation  is  it,  that  we  can  look  up  to  the 

Captain  of  our  Salvation,  with  a  lively  faith 

and  a  well-grounded  hope !  —  that  we  can 

fee  ourfelves  following  his  pattern,  who  was 

'made  perfefl  through  fufFering;  and  anti-. 

cipate 


6o  SER'MbN  III. 

jcipate  in  fome  meafure  our  future  reward, 
by  our  knowledge  of  his  prefent  exalted, 
glorified  ftate  and  condition,  through  the 
evidence  of  his  Refurreftion ! 

Another  efFeft  moreover  this  know- 
ledge ought  to  have  upon  us  (which  indeed 
contains  the  ways  and  means  of  our  attain- 
ing all  we  wifh  for,  and  all  that  is  worth 
ourpurfuit)  namely,  that  of  engaging  us  in 
a  conftant  courfe  ofhofinefs,  and  filial  obe- 
dience to  the  commands  of  God,  This  is 
the  way  to  gain  the  moft  abfolute  comple- 
tion of  our  hopes :  This  is  the  gate  that 
leadeth  to  everlafting  life.  Chrijl  hath  both 
died  and  rifen  again  in  vain  for  the  wicked 
and  impenitent  :  the  belief  in  hirn  as  our 
Redeemer,  and  the  firmeft  conviftion  of  his 
Refurreflioninproof  of  it,will  be  too  little 
for  the  purpofe  of  our  Salvation,  without 
obedience.  Our  blefled  Saviour  has  guarded 
againft  fo  dangerous  a  prefumptions  —  a 
prefumption,  he  knew  the  weaknefs  of  hu-r 
man  nature  was  too  liable  to  reft  upon^  —  a 
prefumption,  he  forefaw  confidence  and  en^ 

thufiafm 


SERMON    III.         6i 

thufiafm  might  adopt.  But  the  vain  feeker, 
the  conceited  petitioner,  the  obftinate  fa- 
natick,  the  oftentatious  worfhipper,  are  all 
equally  rejefted  by  that  denunciation  of 
our  Lord  -,  Not  every  one  that  faith  unto  mej 
Lordy  Lordy  Jhall  enter  into  the  kingdom  of 
heaven  -,  but  he  that  doth  the  will  of  my  Father 
ivhich  is  in  heaven.  As  are  likewife  all  wick- 
ed and  immoral  livers,  by  that  awful  decla- 
ration, nat  no  whoremonger y  or  adulterer ^  or 
drunkardy  or  extortioner y  or  covetous  man  which 
is  an  idolatery  fhall  inherit  the  kingdom  ofGody 
and  c/Chrift. 


SER- 


^^  ^  M  ii  a  8 

/:    TiaiV  A 


A 


'm>  bib  6t 
rguoin: 


(  63  ) 

S  E  R  M  O  N   IV. 

The  ftate  of  religious  knowledge  in 
the  Gentile  world,  and  under  the 
Jewifli  difpenfation,  compared  with 
the  Gofpel  Light. 

A  Visitation  Sermon- 


SJOHN  xii.  46. 
/  a7n  come  a  Light  into  the  Worlds  that 
whofoever  believeth  on  me  Jhould  not 
abide  i7i  Darknefs. 

AS  the  gracious  end  and  defign  of  the 
Gofpel  difpenfation  was  to  dehver 
mankind  from  the  bond  and  flavery  of  fin, 
and  the  punifhment confequent  thereupon; 
fo  did  our  Saviour  make  it  his  bufmefs, 
through  the  whole  courfe  of  his  miniftry,  to 
lay  before  them  the  neceffary  means  of  at- 
taining to  this  end.  Accordingly  we  find  him 
in  the  Gofpel  continually  employed  in  laying 
4own  the  principal  rules  required  both  in 

faith 


64        Sermon  IV, 

faith  and  pra6lice5  inftrufting  his  difciples 
in  the.nature  of  his  Miffion,  and  ufing  all  ar- 
guments and  difcourfes,  which  might  difpel 
thofe  clouds  of  ignorance,  which  hung  over 
them,  and  obfcur'd  their  underftanding?* 

The  tenor  of  the  Gofpel  from  whence  I 
have  taken  my  text  has  a  more  particular 
reference  to  this  part  of  his  miniftry  with 
regard  to  divine  truths.  The  whole  circle  of 
faving  knowledge  includes  that  information 
which  is  neceffary  for  the  conduft  of  our 
lives  with  regard  to  praftice,  and  conveys 
to  us  thofe  fublime  notions  of  the  Deity 
which  are  moft  fuitable  to  the  dignity  and 
perfeftion  of  his  Nature.  When  therefore 
the  reft  oftheEvangelifts  had  chiefly  made 
it  their  bufmefs  to  record  our  Saviour's  na- 
tivity according  to  the  Flejld^  to  relate  the 
miracles  which  he  wrought  for  the  confir- 
mation of  his  doftrine,  the  parables  *which 
he  fpake,  and  the  praftical  precepts  of 
Chriftianity  \  St.  'Jolm  fettles  his  Divijie  ori^ 
glnaU  and  contenting  himfelf  with  a  mira- 
cle or  two,  makes  his  difcourfes  the  main 

fubjeft 


SERMON    IV.  65 

fubjecl  of  his  Gofpel,  in  which  Chrift  de- 
livered thbfe  fublime  and  myfterious  truths 
which  were  neceffary  to  Salvation,  but  from 
any  other  inftruftor  had  been  wholly  un- 
intelligible. Fdr  fuch  confefTedly  is  the 
Weaknefs  of  human  reafon,  and  fuch  the  . 
nature  of  thofe  truths,  that  without  the 
affiftance  of  that  Holy  Spirit  with  which  he 
taught,  the  world  had  ftill  wander'd  in  end- 
lefs  darknefs,  and  been  ftill  dead  to  all  fav- 
ing  knowledge.  Of  this  was  God  truly  fen- 
fible,  and  therefore  according  to  the  un- 
bounded meafure  of  his  goodnefs,  \itfent  his 
Son  who  came  a  Light  into  the  zvorld  that  who- 
mever believeth  on  him  JJjouId  not  abide  in 
darknefs,  i.  e,  that  he  might  deliver  us  from 
a  ftate  of  ignorance  and  fin,  and  inftru6l  us 
in  that  wifdom  which  is  unto  Salvation. 

This  Spirit  of  knowledge,  this  Light 
which  is  from  above,  our  Saviour  promifed 
to  his  difciples  when  he  fhould  be  taken 
away  from  them,  as  knowing  it  abfolutely 
neceffary  in  the  great  work  of  reforming  an 
ignorant  and  wicked  generation.  /  (fays  he) 
E  will 


66  SERMON    IV. 

Will  pray  the  Father  mid  he  jhall  give  yoit  ctn-^ 
other  Comforter  that  he  may  abide  with  you  for 
ever ;  even  the  Spirit  of  T^ruth  whom  the  world 
cannot  receive  hecaufe  it  feeth  him  not^  neither 
knoweth  him :  But  ye  know  him  for  he  divelU 
eth  with  you  and  Jloall  be  in  you  *.  Thenecef- 
fities  of  mankind  required  fuch  fupernatu- 
ral  afliftance,  for  being  plunged  in  the 
grpfleft  ignorance,  the  natural  canfequence 
was  a  load  of  impiety:  and  the  light  of 
nature  was  as  unable  to  recover  itfelf  from 
error,  as  on  tlie  ather  hand  the  corrupt  in- 
clinations of  men  rendered  them  unwilling 
to  quit  their  darling  vices  and  admit  of  a 
reformation  of  manners  ^  Such  indeed  was 
the  ftate  of  the  world  that  through  the  fu- 
perftition  and  idolatry  of  the  greatell  part 
of  it,  through  the  abfurd  and  contradiftoiy 
notions  of  the  ignorant^  the  perverfenefs 
and  obftinacy  of  the  more  knowing,  the 
veiy  appearance  of  religion  and  truth  was 
vaniflied,  when  the  Son  of  God  came  a 

*  John  xiv-.  1 6,  17. 

Light 


S  E  R  M  O  N   IV.  67 

Light  into  the  world  that  whofoever  believed  on 
him  fiotdd  not  abide  in  darknefs.  In  difcouj^f- 
ing  upon  which,  words  I  (hall, 

I.  Take  a  view  of  the  ftate  of  religion 
both  in  the  Gentile  world  and  under  the 
Jewifli  difpenfation. 

IL  I  SHALL  fliew  in  what  refpefts  the 
Son  of  God  may  be  faid  to  have  come  a 
Light  iiito  the  "world, 

III.  I  SHALL  clofe  the  whole  with  facli 
obfervations  as  fhall  feem  propei^ly  fuggcft- 
ed  to  us  by  the  fabjeft. 

And  firft :  I  am  to  take  a  view  of  the  ftate 
of  religion  both  in  the  Gentile  world  and 
under  the  Jewifh  difpenfation. 

I  SHALL  beghi  v/ith  the  Gentiles,  and  en- 
quire how  far  they  proceeded  in  divine 
knowledge,  and  how  reafonable  their  fyftenr 
of  religion  v/as. 

Religion,  when  not  taken  for  any  par- 
ticular mode  or  manner  of  worlhip,  figni- 
fies  in  general  the  homage  due  to  God  as 
our  Creator  and  Preferver  \  natural  religion 
then  is  the  obligation  a  Creature  lies  under 
E  2  to. 


68  SERMON   IV. 

to  his  Creator,  Mitiits  a  providence,  fu-' 
ture  rewards  and  punifhments,  and  enjoins 
the  performance  of  all  moral  duties.  This 
%as  the  rule  the  Gentiles  had  to  go  by,  and 
to  this,  had  they  ufed  proper  endeavours, 
and  guarded  againft  needlefs  corruptions, 
they  might  poffibly  have  attained.  But  that 
^they  did  not,  is  apparent  both  from  their 
hiftory  and  writings,  which  will  inform  u-s 
^that  they  were  remarkably  defeftive  both  in 
•principles  and  practice,  inafmuch  as  they 
neither  underftood  nor  afted  up  to  fuch  ob- 
ligations. For,  as  to  the  exiftence  of  a 
'Deity,  infteadofone  primary  efficient  Caufe 
of  all  things,  the  Sovereign  of  the  Univerfe, 
•they  held  a  plurality  of  Gods  differing  in 
power,  will,  and  inclination ;  agitated  by 
luft,  hatred,  and  revenge,  given  to  vices  for 
which  the  worft  of  men  are  juftly  abhor- 
red, and  fubjeft  to  all  the  paffions  of  a 
wicked  and  debauched  mind.  Such  were 
the  objefts  of  their  worftiip,  and  their  rites 
and  ceremonies  were  framed  accordingly; 
their  fervice  in  their  temples  was  ridiculous, 

and 


S  E  R  M  O  N    ly.  69 

and  extravagant,  their  myfteries  lewd  and 
obfcene,  their  facrifices  barbarous  and  in-p 
hunijan.  If  any  one  fliould  objeft  that  thefe 
were  vulgar  notions  and  praftices,  and, 
though  for  the  moft  part  yet  not  univerfally 
beUeved  and  embraced,  let  us  have  recourfe 
to  the  fchools  of  the  philofophers,  and  learn, 
the  moft  which  the  brighteft  geniufes  of  the 
Gentile  world  can  teach  us,  —  It  muft  be 
acknowledged  that  now  and  then  there  ftart.^. 
ed  up  men  who  refufed  to  give  into  fuch 
unreafonable  fentiments :  yet  their  opinions 
were  but  of  fliort  duration  and  little  under- 
flrood,  and  for  the  moft  part  of  fo  trifling  a 
nature  that  they  by  no  pieans  anfwered  the 
pains  of  thofe  who  exanained  them. 
Y'-^.  The  Epicureans  allowed  indeed  the  ex- 
iftence  of  one  God,  but  denyed  his  Provi- 
dence ;  deeming  it  altogether  unworthy  the 
dignity  of  his  nature,  to  concern  himfelf 
with  human  affairs.  Upon  this  weak  and 
falfe  foundation,  they  built  their  abfurd 
notion  of  the  creation  of  the  world)  further 
;afferting,  that  it  was  governed  by  blind 
E  3  chance. 


70  SERMON  IV. 

chance,  without  any  intervention  of  the 
Deity,  whofe  happinefs  according  to  them 
confifted  in  a  ftate  of  perfeft  indolence,  in 
a  vain  and  idle  contemplation  of  his  own 
perfeftions. 

The  PlatoniJIs  held  notions  more  refined 
and  nearer  approaching  to,  though  ftill  wide 
of  the  truth.  And  as  to  what  their  Mafter 
affirmed  of  the  Deity  which  bears  any  con- 
formity to  his  nature,  that  has  been  fufficl- 
ently  proved  by  learned  men  to  be  borrow-^ 
cd  from  the  books  oiMofes,  and  ftolenfrom 
the  Hebrew  fyftem  of  theology,  upon  wliich 
account  Clemens  Alexandrlnus  ftyles  him  the 
Hebrew  philofopher.  Neverthelefs,  in  his 
do6lrine  of  the  XJmverfe  he  has  fufficiently 
difcovered  the  weaknefs  of  human  reafon. 
For  he  afferts  the  world  to  be  an  intelligent 
being  confifting  of  body  and  foul,  the  cre- 
ation to  be  a  mix'd  produftion,  and  other 
abfurdities;  which  evidently  difplayed  a 
great  Genius  preplexed  and  bewildered  ir^ 
a  maze  of  error. 

From 


SERMON    IV.  71 

From  him  the  Peripateticks  borrowed 
their  fyftem  of  philofophy  with  little  or  no 
improvements  fufficient  to  give  any  fatisfac- 
tion  to  an  enquirer. 

Laftly:  Whoever  confults  that  great 
philofopher  T^ully^  will  fee  an  infinite  variety 
of  opinions  about  the  nature  of  God  s  no 
one  agreeing  with  another  but  in  this,  that 
they  were  all  equally  far  from  truth.  One 
while  we  fee  Divinity  attributed  to  the 
world  in  general :  another  while  to  a  part 

^^£i^:  fometimes  to  the  fun^  and  even  to 
the  earth  we  inhabit.     And  after  all  it  is 

,,  pbfervable,  that  though  the  philofopher  has 
ingenioufly  enough  overthrown  thefe  fan-- 

.^cies  j  yet  that  he  has  eftablifhed  no  truth  in 
oppofition  to  them<>  but  contenting  himfelf 
with  the  certainty  of  their  being  falfe,  has 
not  concerned  himfelf  to  enquire  what  may 
be  true;  being  beyond  all  difpute  convinced, 
that  to  determine  an  enquiry  of  that  nature 
was  above  the  abilities  of  the  moft  acute 
philofopher,  and  beyond  the  powxr  and  ex- 
tent cf  human  learning, 

E  ^  So 


72  SERMON  IV, 

%o  fmall  a  portion  of  divine  knowledge  ^^. 
had  the  moft  comprehenfive  Geniufes  of  the..  ^ 
Gentile  Avorld :  and  if  we  confider  how  few 
there  were  who  could  have  received  any  be- 
nefit from   their  enquiries  had  they  been  j  . 
more  fuccefsful,  it  wall  appear  that  it  was 
infinitely  more  than  ballanced  by  the  grofs. 
ignorance  of  the  greatefl  .part  of  m^ankind, 
whofe   delufions  were   fo  ftrong  that  they 
made  animals  and  vegetables  the  objefts  of 
their  devotion;  who  fell  down  before  flocks 
and  ftones,  and  offered  facrifices  to  the  work 
of  men's  hands ;  which  have  mouths  but /peak 
not^  eyes  have  they^  yet  they  fee  not^  they  have 
ears  but  hear  noty  nofes  have  they  but  fmell  not ^ 
handsy  but  handle  not ^  feet  but  walk  noty  neither 
fpeak  they  through  their  throat :  they  that  make 
them  are  juftly  and  elegantly  termed  like 
unto   them ;  and  fo  are  all  they  that  put 
their  truft  in  them. 

Nor  were  they  more  fuccefsful  in  their 
enquiries  after  a  future  ftate,  and  the  diftri- 
bution  of  rewards  and  punilhments :  Their 
notion  of  the  grand  tribunal  ^^^.^  foolifh  and 

trifling. 


SERMON   IV.  73 

trifling,  their  defcription  of  the  Elyfian fields 
empty  and  abfurd,  rather  the  produftof  the 
poets  luxuriant  fancy,  than  the  determina- 
tion of  a  found  and  reafonable  judgement. 
The  end  and  defign  of  a  future  account  muft 
be  that  of  giving  every  one  his  due  accord- 
ing to  what  he  has  done  in  the  body ;  but 
this  was  entirely  overthrown  by  their  doc- 
trine of  Fate  and  NeceJJity,  which  abfolute- 
ly  took  away  man's  free  agency  and  Hberty 
of  will,  without  which  no  one  can  be  call- 
ed to  give  an  account  of  his  aftions  with 
the  leaft  Appearance  of  juftice.  Add  to  this 
their  opinion  of  the  nature  of  the  torments 
of  the  damned,  of  the  tranfmigration  of 
fouls  into  other  bodies  after  a  fet  term  of 
years  5  all  which  monflrous  errors  fhew 
the  miferable  ftate  of  religion  among  the 
heathens  when  the  Son  of  God  came  a  Light 
into  the  world  that  whojhever  Relieved  on  him 
fiould  not  walk  in  darknefs. 

Their  Syftem  of  morality  was  likewife 
exceedingly  defeflive,  and  they  were  as  much 
miftaken  in  their  notions  of  virtue  as  of  an- 
other 


y^  SERMON    IV. 

other  life.  For  that  the  beft  philofophers  aW 
lowed  the  praftice  of  fome  vices  as  virtues 
is  evident  from  their  own  and  other  aiitliors 
writings.  HumiUty  by  fome  of  them  is  de- 
preciated as  a  mean  and  defpicable  quali-^ 
fication ;  and  forgivenefs  of  injuries  fo  far 
from  being  at  all  underftood  by  them>  that 
the  contrary  practice  of  revenge  was  judged 
abfolutely  neceffary  in  the  compofition  and 
character  of  a  noble  and  exalted  fpirit. 

It  might  be  remarked  here,  that  the  love 
of  their  country  celebrated  as  fo  exalted  a 
virtue,  gave  rife  to  moft  of  the  difturbances 
in  the  world  5  cherifhing  ambition  witli  fo 
little  moderation  that  it  became  a  plain  and 
manifeft  oppreffion  of  the  natural  rights  and 
liberties  of  all  thofe  who  were  weaker  than 
themfelves ;  inclining  them  to  look  upon  all 
as  enemies  who  did  not  belong  to  them, 
and  thereby  opening  infinite  fcenes  of  cru- 
.elty  and  blood  in  defiance  of  all  the  dic- 
tates of  nature  and  reafon.  Which  natu- 
rally leads  me  to  obferve  the  great  miftake 
of  a  late  ingenious  writer  in  making  this 
2  objection 


SERMON    IV.  57 

objeftion  to  the  Ghriftian  revelation,  mz. 
that  it  no  where  recommends  private  friend* 
fhip  and  the  love  of  one's  country*.  For  it 
is  obvious  that  by  not  recomrnending  it  in 
the  manner  it  was  underftood  by  the  hea- 
thens, Our  LoRDhas  guarded  againft  num- 
berlefs  inconveniencies  which  it  produced, 
and  made  a  tender  provifion  for  the  peace 
and  tranquility  of  the  world.  But  further,  it 
is  evident  that  He  has  enlarged  thefe  vir- 
tues. He  has  taught  us  to  look  upon  every 
one  as  friends,  and  all  the  world  as  our 
country,  and  by  the  precept  of  univerfal 
jufticc  and  charity,  has  required  that  the 
fame  treatment  be  cxercifed  towards  all 
mankind,  which  the  heathen  philofophy 
confined  to  a  very  few. 

The  natural  confequence  of  this  prevail- 
ing ignorance  in  the  Gentile  world  was  a 
load  of  impiety,  an  univerfal  degeneracy  and 
depravity  of  manners.  Vice  and  ignorance 
are  generally  companions  5  for  the  weaker 

?  Shaftib.  Charad. 

the 


^6  SERMO^I    I?. 

the  power  of  reafon  is,  fo  much  the  ftrongdt 
of  courfe  muft  be  that  of  the  paflionsvJiEii 
very  man's  principles  muft  neceffarily  in-r 
fluence  his  praftice,  and  his  ihare  of  know^ 
ledge  be  the  meafure  of  his  conduct.  When 
therefore  the  heathens  entertained  fuch  weak 
and  falfe  conceptions  of  the  Deity,  what 
wonder  was  it  that  their  aftions  fhould  be 
proportionably  contradiftory  to  right  rea- 
fon ?  When  they  were  fo  much  miftaken 
in  the  objeft  of  their  worfhip,  it  had  been 
fubjeft  of  admiration  had  they  ftumbled  on 
the  way  to  pleafe  God.  But  indeed  the  con- 
trary was  notorioufly  evident,  for  fo  far 
were  they  plunged  in  debauchery  and  pro- 
phanenefs  that  they  were  become  an  abo- 
mination to  him  ;  infomuch  that  He  was 
provoked  to  cut  them  off  from  the  face  of 
the  earth,  and  with  refpeft  to  fome  of  them, 
He  made  it  an  article  of  obedience  with  the 
"^ews  to  root  them  out  of  the  land  of  the 
living.  And  how  much  foever  the  world 
was  improved  in  the  age  in  which  our  Lord 
appeared,  it  is  certain  by  what  has  beenfaid, 
2  that 


SERMON    IV.  77 

that  it  was  miferably  over-run  with  fuper**^ 
ftition  and  idolatry,  having  no  proper  no- 
tions of  the  Supreme  Being  or  of  Rehgion.  / 
,  Having  thus  far  confidered  the  ftate  of 
religion  among  the  heathens,  I  proceed  to 
obferve  in  what  condition  it  was  among  the 
yews. 

An  d  here  it  might  be  expefted,  that  they 
who  were  bleffed  with  frequent  and  plain 
informations  of  the  divine  will,  who  had  a 
law  prefcribed  to  them  by  God  himfelf,  and 
enjoyed  a  continual  intercourfe  and  corre- 
fpondence  with  Heaven,  that  they  fhould 
be  perfeft  in  every  good  work,  and  a  com- 
pleat  pattern  of  obedience.  But  alas,  how 
far  otherwife  was  it  ?  Notwithftanding  the 
large  fhare  of  divine  knowledge  vouchfafed 
unto  them,  notwithftanding  each  part  of 
their  duty  was. with  all  exaftnefs  particu- 
larized, and  infpired  perfons  from  time  to 
time  employed  by  Almighty  God  to  keep 
them  within  their  obedience,  fuch  was  their 
perverfenefs,  fuch  their  blindnefs  and  obfti- 
nacy,  that  they  forgot  their  duty,  and  not- 
withftanding 


78  SERMON   IV. 

withftanding  all  this  light,  miftook  the  very 
nature  and  end  of  their  inftitution.    The 
all-wife  Lawgiver  of  the  Univerfe,  who  well 
knew  their  ftubborn  and  ungovernable  hu- 
mourj  and  faw  that  the  fenfe  of  his  mercies 
only  would  never   be  fufficient   to  reftrain 
them  from  giving  into  the  abominations  of 
the  people  among  whom  they  lived,   tied 
them  up  ftri£lly  to  Legal  obfervances,  and 
loaded  them  with  variety  of  rites  and  cere- 
monies.    Upon  w^hich  they  relying  on  the 
Mofaical  inftitution  as  a  perfeSi;  pattern  of 
obedience,  and  looking  no  further  than  the 
appeartoces  of  things^  adhered  ftriclly   to 
thofe  external   ordinances,   and  negle£ted 
thofc  inward  qualifications  and  graces   of 
which   thefe  were  but  the  figures  and  ty- 
pical reprefentations. 

Upon  this  account  therefore  we  find  the 
Prophets  in  the  Old  Teftament  employed 
not  to  remind  them  of  the  negkft  of  their 
ceremonial  obfervances,  but  of  their  tranf- 
greffion  of  the  moral  law.  For  the  Jews 
prefcrving  a  nice  and  confcientious  regard 

for 


SERMON   IV.  79 

for  their  legal  inftitutions,  and  fliarply 
piinifhing  thofe  who  ventured  to  violate 
them,  at  the  fame  time  abandoned  themfelve^ 
to  all  the  abominable  lufts  of  the  heathens. 
■  "Upon  the  fame  account  we  jfind  our  Lord 
reproaching  them  in  the  words  of  Ifaiahy 
that  they  honoured  GoD  with  their  lips,  but 
their  heart  was  far  from  him  *,  and  upbraid- 
ing them  with  their  grofs  error  in  their 
fcrupulous  exaftnefs  in  the  paying  tithe  of 
mint,  anife,  and  cummin,  and  neglecling  the 
weightier  matters  of  the  law,  judgment,  ?ncrcy, 
and  faith  -f.  And  further,  what  is  more  to 
be  wondered  at,  their  teachers,  the  fcribes 
and  pharifees,  moft  remarkably  err'd  in 
their  explanation  of  the  law  j  contending 
for  the  obfervation  of  a  fet  of  precepts  no 
where  to  be  found  in  the  books  of  Mofes, 
but  which  had  been  (as  was  pretended) 
handed  down  to  them  from  age  to  age  from 
his  time.  Thefe  they  preferred  to  the  writ- 
ten law  ;  upon  thefe  they  grounded  thofe 

*  Ifaiah  xxix.  13.         f  St. Matth.  xxiii.  23. 

falfuieS:, 


So  SERMON   IV. 

faliitieSj  which  had  deluded  the  people  a-nd 
perverted  them  from  their  duty.  And  fo 
grofs  were  the  propofitions  they  advancedj 
fo  contradiftory  to  right  reafon  and  the  po- 
fitive  inftitution  of  GoD,  that  our  Savi- 
our denounces  a  heavy  judgment  againft 
thofe  falfe  teachers,  whofe  pride  made  them 
vain  in  their  imaginationsj  and  turned  the 
grace  of  God  into  lafcivioufnefs.  It  may 
not  be  improper  to  give  a  particular  in- 
fiance  or  two^  in  which  they  had  manifeft^ 
ly  miftook  and  corrupted  the  word  of  God, 
The  Jews  were  commanded,  Deut.Vi,  8. 
to  bind  thofe  words  yir  a  fign  upon  thine  hand^ 
and  they  Jh all  be  as  frontlets  between  thine  eyes^ 
and  thoujhalt  write  them  upon  the  pojls  of  thy 
houfe  and  on  thy  gates^.  Which  furely  are  but 
figurative  expreflions  of  what  was  enjoined 
them  in  the  jth  verfe  of  the  fame  chapter, 
thoujhalt  teach  them  diligently  to  thy  children^ 
andfialt  talk  of  them  when  thou  Jit teji  in  thine 
boufe^  and  when  thou  walkeji  by  the  nioay^  and 

*  Exodus  xiii.  i5, 

thou 


SERMOlvI    IV.         8 1 

fhm  ^liejl  down  and  when  thou  rifeji  up.  But 
this  carnal  people,  who  were  apt  to  turn  all 
inward  piety  into  outward  form  and  matter 
of  oftentation,  underftood  this  command- 
ment literally,  and  prepared  rolls  of  parch- 
ment with  multitudes  of  needlcfs  and  vain 
ceremonies^  and  having  wrote  on  them  thofe 
and  other  fele6l  paflages  of  Scripture,  fitted 
them  to  their  foreheads  and  wrote  them  on 
their  wrifts  3  and  thefe  they  called  PhylaSle- 
rieSy  as  ferving  to  keep  the  law  in  their  me- 
mory 3  and  the  Pharifees,  who  would  needs 
go  beyond  all  others  in  legal  performances, 
not  only  fell  into  this  error  but  improved 
upon  it,  and  being  willing  to  diftinguifh 
themfelves  for  a  fuperior  meafure  of  obedi- 
ence, wore  them  of  an  uncommon  breadth^ 
and  that  not  out  of  any  fuperior  regard  or 
reverence  to  Religion,  but  as  our  Saviour 
tellifies  of  them,  to  befeen  and  taken  notice  of 
by  men. 

Againj  Honour  thy  father  and  mother  was 
one  of  the  duties  of  the  Decalogue  * ;  in 

*  Exod,xx.,  12. 

F  which 


82  SERMON  IV. 

which  precept  is  included  a  pofitive  com- 
mand to  reheve  their  parents  in  their  ne- 
ceffities.     But  to  deliver  children  from  this 
natural  ^XiA  rational  obligation,  thePharifees 
invented  an  expedient  by  this  ingenious  eva- 
five  explanation ;    Whofoever  fiall  fay  to  his 
father  or  mother  it  is  a  GlYi:   by  whatfoever 
thou  mightefi  be  profited  by  me,  and  honour  not 
his  father  or  mother  hejhall  be  free  -f.  By  which 
is  meant  either  that  he  had  bound  himfelf 
by  an  oath  not  to  relieve  them,  which  oath 
the  Pharifees  held  lawful  and  obligatory  ; 
or  otherwife,  that  he  had  confecrated  his  fub- 
ftance  to  the  fervice  of  the  temple,  and  there- 
fore could  not  convert  it  to  any  other  ufe 
without  facrilege.    In  either  of  which  cafes 
the  Pharifees  held,  that  he  had  faid  enough 
to  free  himfelf  from  any  obligation  to  affift 
them>  however  prefiing  their  wants  might 
be^  however  urgent  their  neceffities.  A  plain 
inftance,  that  they  corrupted  the  word  of 
God,  and  made  no  fcruple  to  maintain  their 

t  St.  Matth.  XV.  5. 

own 


SERMON    IV.  83 

own  traditions,  though  by  it  they  fet  afide 
their  obHgation  to  God's  exprefs  com- 
mands. 

Other  inftances  might  be  given  of  their 
unpardonable  errors,  of  their  intolerable 
impiety,  their  frequent  lapfes  into  idolatry, 
and  their  fenfelefs  hypocrify,  which  fo  pro- 
voked the  majefty  of  Heaven,  that  he  pro- 
feflcs  an  utter  deteftation  of  their  publick 
worfhip.  But  I  fhallonly  fubjoin  to  all  this, 
that  the  Jews  in  general  had  but  faint  and 
weak  notions  of  a  life  to  come  -,  that  fome 
of  them  openly  denied  the  refurreftiou  and 
the  feparate  exiftence  of  fouls  departed  *  ; 
that  they  were  miferably  miftaken  in  their 
vain  and  ambitious  opinion  of  the  expefted 
Messiah  and  the  nature  of  his  kingdom. 
By  all  which  perverfe  and  wretched  conduct 
they  loft  the  inexpreflible  benefit  of  his  com- 
ing, and  by  fhutting  their  eyes  and  ears  and 
hearts   from  entertaining  any  motion   to- 

*  yf<^i  xxiii.  8.  5 

F  2  wards 


84  SERMON    IV. 

w^rds  a  reformation,  drew  down  th^e  fui- 
nefs  of  the  Divine  vengeance  upon  them  : 
So  that  from  enjoying  the  glorious  advan- 
tage of  being  God's  peculiar  people,  they 
are  become  the  fcorn  and  contempt  of  all 
the  world,  and  a  by-word  among  all  nations^. 
I  come  now, 

Secondly;  To  (hew  in  what  refpefts  the 
Son  of  God  may  be  faid  to  have  come  a  light 
hito  the  'world, 

iji.  The  Son  of  God  maybe  faid  to  have 
come  a  light  into  the  worlds  in  the  knowledge 
he  has  conveyed  to  us  of  the  Deity.  For 
though  tht  light  of  nature  might  have  in- 
formed us  that  there  is  one  primary  efficient 
Caufe  of  the  Univerfe,  felf-exiftent  from  all 
eternity,  yet  by  the  gloiious  light  of  the 
Golpel  alone  we  are  taught  to  worfhip  God 
the  Father,  to  believe  in  GoD  the  Son,  and 
to  pray  for  thofe  gifts  and  graces  which  are. 
conferred  upon  us  by  GoD  the  Holy  Ghoft. 
The  doflrine  of  the  Son's  eternal  genera- 
tion, of  the  creation  of  the  woi'ld  by  him,, 
the  myflery  of  the  adorable  Trinity,  are 

faying 


S  E  R  M  O  N    IV.         85 

feving  truths  above  the  reach  of  human 
reafon,  and  beyond  the  narrow  compafs  of 
man*s  underftanding.  As  are  likewife  the 
Son's  incarnation,  the  union  of  the  human 
and  divine  nature  in  him,  the  ftupendous 
inftance  of  his  love  in  dying  for  us.  Thefe, 
and  all  other  Divine  truths  of  our  moil; 
holy  religion,  are  the  gift  of  God  by  the 
revelation  he  has  made  known  to  us  by 
his  Son, 

zdly.  Light  in  the  facred  writings  is  fet 
to  exprefs  the  mofl  immaculate  and  perfecl 
purity,  fuitably  to  which  the  Son  of  God 
may  be   faid  to  have  come  a  tight  into  the 
worlds  in  that  by  his  preaching  and  example 
he  hath  moft  ftrongly  recommended  to  us 
the  praclice  of  virtue  and  piety ;  and  inftruft^ 
ed  us  in  all  thofe  duties  which  are  the  orna- 
ment and  perfection  of  a  human  foul.   The 
moral  precepts  of  Chriftianity  have  in  them 
a  beauty  and  energy  fo  peculiar  to  them- 
felves,    fo  much  fuperior  in  the  frame  and 
excellency  of  their  compofition  to  any  in- 
ftitution  whatever,  that  they  juilly  challenge 
F  3  from 


86  S  E  R  M  O  N    IV. 

from  every  perfon  acquainted  with  the  Gof- 
pel,  the  higheft  veneration  and  regard  }  our 
Lord  himfelf  by  his  unexceptionable  con- 
duel,  his  piety  and  goodnefs,  his  meeknefs 
and  charity,  fet  forth  the  comelinefs  of  vir- 
tue in  its  brighteft  and  moft  advantageous 
colours,  and  by  the  tenor  of  his  life  and  ac- 
tions manifefted  to  all  beholders  the  purity 
of  his  thoughts  and  holinefs  of  his  heart. 
Whatever  his  example  recommended,  He  by 
his  difcourfes  enjoin'd  his  followers,  re- 
quiring of  them  a  holy  and  unblameable 
converfation,  a  fteady  and  uniform  obedi- 
ence to  the  will  of  God. 

2,dly,  As  the  Son  of  God  may  be  faid  to 
have  come  a  light  into  the  world  in  conveying 
to  us  the  means  of  Salvation,  and  inftruft- 
ing  us  in  the  true  nature  of  God  ;  fo  like* 
wife  in  the  certainty  his  coming  afforded  us 
of  a  future  ftate.  We  have  feen  how  much 
in  the  dark  the  Gentiles  were  in  fo  import- 
ant a  point,  and  that  the  Jews  flattered 
themfelves  with  the  hopes  of  a  temporal  re^ 
deemer  cloath'd  with  majefty  and  honour, 
4  who 


SERMON    IV.  87 

who  fliould  make  their  form  of  government 
and  worfhip  obferved  throughout  the  world. 
But  we  rely  upon  no  fuch  vain  and  ridicu- 
lous expeftations,  nor  wait  for  any  crown 
but  that  oi  Eternal  Life.  The  glorious  light 
of  the  Golpel  has  convinced  every  fober  and 
well-minded  man  of  the  certainty  of  a  fu- 
ture fliate,  of  rewards  and  punifhments,  and 
fully  informed  us  what  are  the  proper  means 
of  juftifying  ourfelves  through  the  merits 
of  Chrijl  at  the  laft  day. 

I  COME  now  in  the  laft  place  to  clofethe 
whole  with  fuch  obfervations  as  Ihall  feem 
properly  fuggefted  to  us  by  the  fubjeft. 

iji.  The  fubftance  of  what  has  been  de- 
livered under  the  firfthead  of  this  difcourfe, 
naturally  leads  us  to  confider  the  benefit  ac- 
cruing to  mankind  under  thefe  deplorable 
circumftances,  from  a  divine  revelation.  For, 
if  to  have  the  underftanding  darkened,  and 
the  mind  immerfed  in  error  be  (as  furely 
it  juftly  may)  efteemed  the  greateft  of  mijC- 
fortunes,  then  is  the  information  which  de- 
livers us  out  of  that  ignorance  to  be  looked 
F  4  upon 


88  SERMON    IV. 

upon  as  a  proportionable  bleffing  and  ad-r 
vantage.     It  will  follow  then,  that  the  difr 
penfation  which  furnifhed  us  with  this  light 
is   to  be  received  with  the  higheft  honour 
and  veneration.     Hov/  unreafonable  there- 
fore is   that  treatment  which  Chriftianity 
has  met  with  from  fome  of  its  apoftate  pro- 
feflbrs  !  Some  of  whom  have  endeavoured 
to  fap  its  foundations  by  overthrowing  its 
evidence,  others  by  contending,  that  it  con- 
tains no  more  information  than  the  light 
of  nature  furnifhed  us  with  before ;  of  which 
laft  (as  bearhig  an  immediate  reference  to 
the  prefent  fubjeft)  it  may  properly  enough 
be  afked,  how  comes  it  then  that  we  have 
fo  much  more  divine  knowledge  than  the 
greateft  Heathens  ?  Their  capacities,  it  muft 
be  confeffed,  were  as  exalted,  as  extenfive, 
and  as  acute  as  ours  ;  and  yet  it  is  as  cer- 
tain that  we  eminently  exceed  them  in  di- 
vine knowledge,  having  a  clearer  infight  in- 
to the  nature  of  God  and  his  attributes,  in- 
to the  manner  of  his  dealing  with  men  and 
the  difpenfations  of  his  providence.  Whence 

b^ye 


SERMON   IV.  §9 

have  we  all  this  but  from  the  Gofpel  ?  An4 
therefore  the  Gofpel  has  furniflied  us  with 
fuch  information  as  no  one  by  the  light  of 
nature  only,  h^d  or  could  acquire, 

2dly,  The  Gofpel-information  being  fo 
excellent,  it  may  be  concluded,  that  it  is  not 
rejefted  by  infidels  for  any  weaknefs  in  its 
evidence,  but  for  another  reafon,  tbe  nature 
of  its  doBrine-y  which  lays  upon  their  con- 
duft  an  intolerable  reftraint,  impofes  the 
denying  and  fubduing  every  inordinate  ap- 
petite, and  affords  no  entertaining  profpeft 
to  any,  but  thofe  who  fulfil  the  precepts  of 
it.  This  is  the  fpring  from  whence  have 
arofe  fo  many  doubts  and  fcruples  propofed 
to  overthrow  the  evidence  of  the  Gofpel, 
For  men  unwiUing  to  quit  their  darhng 
paffions,  ^^^;/  begin  to  flart  difficulties  about 
their  religion,  <iJohen  their  fenfual  appetites 
have  got  the  maflery  of  their  reafon  3  nx^hen 
the  whole  frame  of  man,  heated  and  diflem- 
pered  by  luft,  by  vice  and  wickednefs,  re- 
I  efts  the  fober  evidence  of  cool  and  deUbe- 
f a|:e  reafoning,  and  attempts  at  all  hazards 


90  S  E  R  M  O  N  IV. 

to  caft  ofF  that  yoke  which  will  oblige  him 
to  a  thorough  change  of  life,  or  irrecover- 
ably plunge  him  into  mifery  and  defpair,  A 
wretched  delufion !  which  firft  leads  a  man 
into  danger,  and  then  inftead  of  fhewing  a 
way  to  efcape,  finks  him  deeper  into  fure 
deftruftion. 

3^/y.  The  view  we  have  taken  of  the  thick 
darknefs  which  overfpread  the  whole  world, 
fets  before  vis  in  the  ftrongeft  light  the  great- 
nefs  of  our  obligation  to  GoD  for  this  glo^ 
rious  manifeftation  of  his  will  y  whereby  he 
hath  redeemed  us  from  the  maze  of  error 
in  which  we  wandered,  and  from  the  domi- 
nion and  power  of  Satan,  that  he  might  of 
the  children  of  wrath  make  us  the  children 
of  grace.  And  it  highly  becomes  us  to  ex- 
prefs  our  gratitude  by  bringing  forth  the 
fruits  of  this  Divine  feed  fown  in  our  hearts, 
and  as  we  have  feen  the  light y  walk  as  chtU 
dreji  of  the  light.  Not  in  the  lujl  of  concupi" 
fcenccy  as  the  Gentiles^  which  knew  not  GoD  : 
For  God  hath  not  called  us,  /.  e,  hath  not 
manifefted  his  will  towards  us,  and  redeemed 


SERMON    IV.  91 

us  from  darknefs  unto  uncleannefs,  but  un- 
to holinefs.  Thofe  times  of  ignorance  Go  J^ 
winked  af^  but  we  fhall  be  inexcufable,  if  we 
walk  not  according  to  the  rules  he  has  pre- 
fcribed  us  ;  for  to  him  that  knoweth  to  do 
good  J  and  doth  it  not^  to  him  it  is  Jin, 

Lastly  :  It  fhould  be  remembered  that 
thefe  confiderations  enforce  upon  us  our 
duty  in  the  ftrongeft  manner ;  for  we  have 
fuperior  talents  imparted  to  us,  and  there- 
fore from  us  will  be  expelled  a  fuperior  im- 
provement. — Thefe  things  are  made  known 
unto  us  and  not  unto  the  world,  we  being 
by  our  education,  leifure,  and  profellion 
better  qualified  to  fearch  out  the  myftery 
and  benefit  of  our  redemption,  it  is  but 
reafon,  therefore,  that  we  fliould  endeavour 
to  outfhine  men  of  meaner  abilities  and 
fewer  advantages.  For  to  whom  much  is 
given,  of  him  will  much  be  required.  That 
by  our  fleadinefs  we  may  fix  the  wavering, 
by  our  Prudence  direft  the  unwary,  by  our 
knowledge  recal  thofe  who  are  milled,  and 
finally  by  our  upright  and  unblameable 

conduft 


92  SERMON  IV. 

condufl  filence  the  enemies  of  our  holy 
religion,  Thefe  happy  precautions,  and 
commendable  refolutions,  fhall  not  fail  to 
blefs  us  w).th  a  chearful  paffage  through  all 
the  unfpeakahleills  of  this  calamitous  world; 
knowing  that  they  lead  us  to  that  everla|J- 
ing  reft,  which  fhall  afTuredly  be  the  por- 
tion of  every  good  and  faithful  fervant  of 
God. 


SER^ 


(  93  ) 

SERMON    V. 

lOn  our  Saviour's  Passion, 


llQ 


PHIL.  iL  8. 

And  being  found  in  fajhion  as  a  Man^ 
he  hmnbled  hirnfelfy  and  became  obe^ 
dtent  unto  deaths  even  the  death  of 
the  Crofs. 

WHEN,  by  the  rebellion  of  our  firft 
parents,  and  the  continued  corrup- 
tion of  our  nature  ever  lince,  the  condition 
of  mankind  was  fo  deplorable,  as  to  threaten 
nothing  lefs  than  entire  defl:ru6lion  to  the 
bodies  and  fouls  of  men;  when  this  was 
the  defperate  cafe  of  us  all,  then  did  God 
Almighty,  out  of  his  infinite  mercy,  look 
upon  us  with  an  eye  of  pity,  fo  as  gra- 
cioufly  to  defign  a  redemption  for  us  out 
of  fo  miferable  a  ftate.   For  no  fooner  did 

he 


94  SERMON   V. 

he  forefee  that  by  our  own  folly  we  fhould 
lofe  ourfelves,  than  by  his  immenfe  favour 
he  did  conclude  to  reftore  us. 

But  which  way  was  the  juftice  of  God 
to  be  fatisfied,  his  honour  maintained,  and 
his  authority  vindicated  ?  The  fentence  of 
death  peremptorily  pafs'd  on  all  finners, 
could  not,  confidently  with  his  truths  be 
reversed :  the  punifliment  due  to  the  offen- 
ces of  men  could  not,  without  a  frefli  af- 
front to  his  juftice,  be  m.itigated  or  taken 
off:  neither  could  the  fins  and  guilt  of 
mankind  lie  buried  in  oblivion,  unlefs  fome 
fatisfaftion  was  made  for  them*  But  it  is 
plain,  that  no  creature  upon  earth  could  do 
this :  for  no  man,  how  pure  and  innocent 
foever,  could  fo  perform  his  duty,  as  to  da 
more  than  merit  and  fatisfy  for  himfelf. 
Neither  indeed  could  the  Angels  them- 
felves:  for  they  are  but  fellow-fei-vants, 
and  have  obligations  of  their  own  to  dif- 
charge^  being  bound,  as  well  as  we,  in 
bonds  of  gratitude,  to  the  fervice  of  their 
great  Creator. 

Where- 


S  E  R  M  O  N    V.  95 

Wherefore  it  is  plain,  that  no  crea- 
ture could  afpire  to  the  honour  of  redeem- 
ing from  infinite  guilt  and  mifery  the  no- 
bleft  part  of  the  vifible  Creation.  It  being 
the  prerogative  of  God  himfelf,  according 
to  the  truth  of  that  frequently  repeated 
proclamation,  J,  even  J,  am  the  Lordy  and  be- 
Jide  me  there  is  no  Saviour. 

But  although  it  muft  be  the  work  of  God, 
yet  was  it  neceffaiy  that  Man  fhould  alfo 
concur  in  it.  For,  as  the  work  of  Redemp- 
tion was  a  new  Covenant,  ratify'd  with  us, 
therefore  human  will  and  confent  muft  be 
'interposed:  —  and  as  Man  had,  by  willful 
tranfgreflion;  fo  highly  offended  God,  fo 
was  it  proper  that  he  Ihould,  by  willing 
obedience,  greatly  glorify  him. 

Therefore  did  the  eternal  Son  of  God, 
taking  upon  him  our  nature,  undertake 
our  Redemption:  fubjefting  himfelf  to  all 
the  frailties  of  our  nature,  and  the  infirmi- 
ties of  our  condition.  Who  being  found  in 
faJJAon  as  a  man,  humbled  himfelf,  and  became 
ebedient  unto  death,  even  the  death  of  the  crofs. 

In 


96  SERMON    V. 

In  which  words,  to  confider  the  manner 
of  that  holy  paffion  we  now  commemorate, 
it  is  proper  to  difcourfe  on  the  following 
points  • 

I.  It  s  beifig  in  appearance  cnrninal : 

II.  Its  being  molt  bitter  arid  painful: 

III.  Its  being  nloft  fhameful  and  igno^ 
minions : 

IV.  Its  peculiar  advantageoufnefs  to  our 
Lord's  defigri  in  fuffering : 

V.  The  influence  it  ought  to  have  on  our 
lives  and  converfations. 

I.  We  may  confider  our  Lord's  fuffering 
as  being  in  appearance  criminal :  for  in  ap- 
pearance it  was  an  execution  of  juftice  upon 
him:  he  being,  as  the  Prophet  foretold, 
numbered  among  the  tranjgrcjfors.  God,  fays 
St.  Paul,  made  himjiiifor  iis  who-  knew  no  Jin : 
for  he  was  impeached  of  the  higheft  crimes^ 
as  a  violator  of  the  divine  laws  in  many 
inftances.  So  his  perfecutors  avow'd  of  hin> 
to  Pilate :  Had  he  ?20f  been  a  rnalefaEior^  we 
would  7iot  have  deliver  d  him  up  unto  thee.  As 
fuch  he  was  reprefented  and  arraigned :  and 

as 


S  E  R  M  O  N    V.  97 

as  fuch,  tho' wrongfully,  he  was  condemned, 
and  executed.  Which  circumftanee  gives  a 
lively  image  of  our  Lord's  love  to  man- 
kind. For  nothing  is  more  abominable  to 
man's  nature  than  fuch  a  deaths  God  hav- 
ing planted  in  our  conftitution  a  quick 
fenfe  of  difgrace :  and  above  all,  that  which 
proceeds  from  an  imputation  of  crimes  is 
mofl  feverely  felt.  Of  which  we  find  an  in- 
ftance  in  our  Saviour's  queftion,  Are  ye  come 
out  againjl  me  as  againjl  a  thief  ^  with  /words 
cndjlaves  ?  It  is  more  tolerable  to  an  honeft 
mind  to  languifh  under  a  tedious  difeafe, 
than  to  be  reputed  and  handled  as  a  villain, 
and  find  a  quick  and  eafy  death. 

Again,  death  being  inflifted  on  him  as 
a  malefaftor,  was  moil  fuitable  to  the  na- 
ture of  his  undertaking:  for  we  are  all 
guilty  in  fo  high  a  degree,  and  in  fo  noto- 
rious a  manner,  as  to  deferve  an  open 
condemnation,  and  a  public  punijfhment. 
Wherefore  he,  undertaking  in  our  ftead, 
to  bear  all,  and  fully  to  fatisfy  for  us,  was 
pleas'd  to  undergo  the  like  judgement  and 
G  ufage 


98  SERMON    V. 

ufage  as  fhoulcl  have  pafs'd  upon  us.  Alt 
wCy  like  Jheepy  have  gone  aflray :  we  have 
turftd  every  one  to  his  own  way :  and  the  Lord 
hath  laid  o?i  him  the  iniquities  of  us  all. 

Further:  Seeing  that  our  Lord  wasjr. 
by  the  determinate  counfel  of  God,  to  die 
for  us,  not  in  a. natural  but  a  violent  man- 
ner ;  it  was  fit  it  (hould  be  tranfafted  in 
that  v^ay  wherein  it  fhould  be  rnoft  appa- 
rent, that  God  did  exa6t  and  inflift  the  pu- 
niihment,  and  that  our  Lord  did  freely 
fubmit  to  it  upon  thofe  very  accounts.  It 
was  therefore  a  fignal  a6t  of  fubmiffion  in 
our  Lord,  to  undergo  fuch  a  punifhment ; 
whereby  he  received  the  ftroke  of  juftice 
from  God's  hands,  reprefented  by  his  in- 
ftruments.  Wherefore  he  replied  to  Pilate, 
Thou  hadfi  no  power  over  me  (or  againft  me) 
except  it  were  given  thee  fro?n  above :  inti- 
mating that  it  was  in  regard  to  the  origi- 
nally fupreme  Authority  of  God  his  Father, 
and  to  his  particular  appointment  upon 
that  occafion,  that  our  Saviour  did  then 
.  fubmit  to  thofe  inferior  powers,  as  to  the 

proper 


SERMON    V.  99 

proper  minifters  of  divine  juftice.  For  had 
he  fufFered  in  any  other  way,  by  the  private 
maUce  or  paffion  of  men  5  God's  fpecial 
providence  in  that  cafe  had  been  lefs  vifible, 
and  our  Lord's  obedience  not  fo  remark- 
able. ^-'^^" 

These  were  the  Reafons  why  our  Lord 
ihould  fufFer  as  a  criminal. 

IL  We  are  next  to  obferve  the  pain  and 
bitternefs  of  his  fufFering;  in  which  man- 
ner of  his  death  we  may  find  a  frefti  in- 
ftance  of  our  Lord's  conftancy  and  love  for 
us.  For  he  did  not  pafs  gently  out  of  this 
world :  he  did  not,  by  an  eafy  change,  put 
off  his  flefhly  part,  but  with  extremefl  tor- 
ment, and  moft  horrid  miferys  by  the 
piercing  his  hands  and  his  feet,  parts  ex- 
quifitely  fenfible,  with  fharp  nails;  by  hang- 
ing the  whole  weight  of  his  body  upon  the 
crofs;  and  this  for  no  fmall  fpace  of  time, 
but  for  fix  hours  -,  fuftaining  each  moment 
of  them  beyond  the  pangs  of  an  ordinary 
death. 

G2  in.  To 


ICO         SERMON    V. 

III.  To  this  painful  circumftance  may 
be  added  another,  that  of  the  fliame  and 
ignominy  of  the  punilhment :  it  being  of 
all  other  the  moil  reproachful,  and  hardly 
ever  inflifted  but  on  the  bafefl  and  worfl 
of  men.  For  crucifixion  was  never  inflifted 
on  any  perfon  higher  than  the  condition 
of  flaves ;  who  were,  in  the  opinion  of  the 
world  at  that  time,  little  better  than  brutes, 
by  no  means  put  upon  a  footing  with  the 
reft  of  mankind.    Nothing  can  be  efteem'd 
more  irkfome,  than  to  be  exposed  as  a  gaz- 
ing ftock,  to  the  contempt  and  derifion  of 
the  inconfiderate  and  rude  vulgar.  Accord- 
ingly this  was  one  calamitous  article  of  our 
Lord's  fufFering.    For  we  read,  that  they 
mock'd  and  revil'd  him  -,  verifying  that  pre- 
diction, /  am  a  reproach  of  meji^  a?id  defpifed 
of  the  people  3    they  that  fee  me  laugh  me  to 
fcorn :  theyjhoot  out  the  lips  and  pake  the  heady 
fayi?2g^  He  trifled  in  God  that  he  would  deliver 
him^  let  him  deliver  him  ^feeing  he  delighted  in 
him. 

Those 


S  E  R  M  O  N   V.         loi 

Those  very  perfons  who  had  been  wit- 
nefles  of  his  glorious  works,  who  had  ad- 
mir  d  his  divine  difcourfes,  who  had  fol- 
lowed and  favoured  him  fo  earneftly,  now 
joined  in  venting  fcornful  reproaches ;  add- 
ing to  the  torment  of  his  prefent  condition, 
by  infulting  language. — Thus  our  Lord  en- 
dured the  crofsy  defpifing  the  fiame^  that  is, 
little  regarding  it,  meekly  fubmitting  to  it, 
to  accomplifh  the  work  of  our  Redemption. 

Nor  is  it  improper  to  add,  that  our  Lord 
felt  all  thefe  evils,  in  a  manner  and  degree 
which  no  man  ever  did,'  or  could  do  -,  fuf- 
fering  beyond  the  ordinary  rate,  every  evil 
imprefs'd  upon  him :  fo  that  no  man  was 
fo  affected  with  grief  from  them,  as  he  was. 
For  in  refpecl  to  prefent  evils,  he  is  faid  to 
be  weighed  down  with  them,  to  htforrowful 
even  unto  death ;  to  be  in  great  anguifh  and 
anxiety  \  and  in  regard  to  mifchiefs  which 
he  faw  coming,  to  be  fore  amaz'd  or  dif- 
mayed  at  them.  In  order  to  account  for 
which  deep  agonies,  it  is  to  be  remembered, 
th.at  the  near  view  of  God's  great  indigna- 
G  3  tion 


I02         SERMON    V. 

tion,  flaming  out  againfl  fin,  terrify 'd  and 
opprefs'd  him. 

We  indeed  are  not  fo  tenderly  afFe6ted 
with  the  apprehenfions  of  God's  wrath,  or 
our  own  danger,  becaufe  we  have  very  faint 
conceptions  of  thofe  matters,  they  do  not 
in  fo  clear  and  lively  a  manner  {Irike  upon 
our  fancies :  or  becaufe  we  but  flightly  con- 
lider  them,  being  in  religious  concerns  nei- 
ther fo  wife,  fo  fober,  fo  diligent,  nor  fo 
good  as  we  fhould  be.    But  with  our  Lord 
how  different  was  the  cafe!    He  had  the 
beft  and  quickefl  fenfe  of  God's  abhorrence 
of  fm,  he  difcefn'd  clearly  the  wrath  of 
God  againfl:  it,  and  faw  mofl:  fully  the  ten- 
dency of  it  to  the  utter  ruin  of  the  world. 
And  as  he  was  of  a  nature  mofl:  kind  and 
compaffionate  -,  it  is  no  wonder  that  he  was 
fo  extremely  affefted,  that  he  did  fuffer  in 
a  manner,  and  to  a  degree  inconceivable. 
We  come  now  to  confider, 

IV.  That  this  way  of  fuffering  had  fome 
peculiar  advantages  in  it. 

I. As 


SERMON    V.         IQ3 

^^^    I.  As  it  was  public,  the  truth  of  it  was 
liable  to  lefs  exceptions.    No  body   could 
difpute  a  matter  of  fa6l  fo  well  known. 
There  would  therefore  have  been  lefs  con- 
firmation of  our   faith,   neither  had  our 
Lord's  patience,  and  meeknefs,  and  charity, 
fo  confpicuoufly  fhone  forth,  as  they  did 
through  the  whole  courfe  of  his  fuffering. 
And  as  he  certainly   lived  very  publicly, 
fuitably  to  that  teftimony  of  himfelf,  Ifpake 
freely  to  the  worlds  and  in  fecret  have  If  aid 
nothings  fo  he  died  moft  publicly  and  vi- 
fibly :  the  world  being  witnefs  of  his  death, 
and  thereby  prepared  to  believe  his  refur- 
"  reftion,  and  entertain  his  doftrine. 

2.  Another  advantage  of  this  kind  oi 
fuffering  was,  that  of  evidencing  to  all  be- 
•^'liolders  the  true  nature  qf  his  kingdom; 
that  it  was  not,  as  carnal  men  conceiv'd,  a 
dominion  over  the  bodies  and  properties  of 
men ;  not  promoted  by  worldly  policy,  and 
maintained  by  human  power;  but  a  king- 
dom 'purely  fpiritual ;  reforming  the  foul, 
and  difpofing  it,  by  afts  and  habits  of  vir^ 
G4  tue, 


104         S  E  R  M  O  N    V. 

tue,  to  imbibe  God's  grace  5  and  preparing 
it  by  thefe  acquifitions,  for  the  fure  enjoy- 
ment of  eternal  happinefs, 

3.  A  farther  advantage  accrued  to  the 
Gofpel  from  this  kind  of  fufFering  in  the 
author  of  it;  that  it  prov'd  the  divine  con- 
currence in  it's  propagation.  For  how  other- 
wife  could  it  be  fuppos'd  to  gain  this  extra- 
ordinary footing;  iince  the  preacher  and 
publifher  of  it  was  a  perfon  of  fo  mean  an 
appearance,  fo  little  recommended  by  his 
condition  to  the  efleem  and  admiration  of 
the  world ;  and  in  the  end  fo  fhamef uUy 
infulted,  perfecuted,  and  deftroy'd,  by  the 
power  and  malice  of  his  enemies  ? 

Herein  therefore  the  excellency  of  di- 
vine wifdom  was  glorified;  accomplifhing 
by  fo  improbable  and  unlikely  means  fo 
great  efFefts,  fubduing  the  world  by  the  pa- 
tient fubmifiion  of  an  opprefs'd  perfon, 
reftoring  mankind  to  happinefs  by  the  for- 
rowful  death  of  a  crucified  Saviour. 

These  being  the  advantages  of  our  Sa- 
viour's fufFering  in  this  manner : 

V.  The 


SERMON    V.         105 

V.  The  efFeft  it  ought  to  have  on  our 
lives  and  converfations  is, 

1.  That  of  enflaming  our  hearts  with 
gratitude  to  God,  for  this  ineftimable  be- 
nefit. That  God  fhould  defign  fuch  a  Re- 
demption for  us,  not  /paring  his  own  Sony 
but  delivering  him  up  for  us  (for  even  when 
we  were  e7temies^  we  were  reconciled  to  God  by 
the  death  of  his  Son)  that  GoAJhould  love  us^ 
fending  his  Son  to  be  a  propitiation  for  our 
fins 'y  How  ftupendous  is  that  goodnefs! 
How  vaft  an  obhgation  doth  it  lay  upon  us 
to  reciprocal  afFeftion !  How  greatly  fhould 
our  love  flame  out  to  the  Son  of  God,  who 
endur'd  thefe  things,  who  underwent  pain 
and  forrow,  fhame  and  ignominy  for  us ! 
For  if  love  be  naturally  productive  of  love, 
if  friendfnip  juftly  meriteth  a  return  of 
good  will;  what  effe6l  fhould  the  confide- 
ration  of  fo  ineffable  a  love,  of  fo  unpara- 
leird  a  friendfhip,  have  upon  us  ? 

2.  The  confideration  of  this  fhould  en- 
liven our  hopes.  For  what  furer  founda- 
tion can  there  be  to  us  of  faith  in  God, 

3  than 


io6         SER  MON    V. 

than  is  fuggefted  by  this  circumftance  ?  For 
if  God  ftrongly  held  his  refolution,  in  de-. 
livering  to  death  his  dearly  beloved  Son  j 
how  can  we  ever  fufpeft  his  fidelity,   or 
diftruft  the  completion  of  any  divine  pro- 
mife  ?  If  God  fpared  not  his  own  Son^  how- 
can  we  any  ways  be  diffident  of  his  bounty, 
or  defpair  of  his  mercy  ?  How  (as  the  Apo- 
ftle  zxgxxts)  Jhall  he  not  with  him  alfo  freely 
give  us  all  things  ?  If  therefore  the  greatnefs 
6f  our  fins  difcourage  us  from  entertaining 
comfortable  hopes  of  mercy;   we  fhould 
chear  our  hearts  with  reflefting,  that  fo 
great  a  punifhment  hath  already  been  in^ 
flicled  for  them  -,  that  fuch  a  facrifice  hath 
been  offer  d,  which  God  hath  avow'd  to  be 
moft  available  and  acceptable  to  himfel£ 
For,  whatever  the  wounds  of  our  confcience 
may  be,  the  blood  of  the  crofs^  in  conjunc-. 
tion  with  hearty  repentance  and  a  lively 
faith,  is  of  virtue  fufficient  to  cure  them. 

Further  :  This  confideration  is  moft 
ufeful  to  render  us  humble,  and  fenfible  of 
Qur  own  weaknefs  and  wretch^dnefs.    For 

how 


S  E  R  M  O  N    V.         107 

how  low  was  that  fall,  from  which  we  could 
not  be  rais'd  but  by  the  depreffion  of  God's 
only  Son !  How  great  was  that  impotency, 
which  did  need  fuch  a  fuccour  to  relieve  it! 
How  abominable  that  iniquity,  which  might 
not  be  expiated  without  fo  precious  a  facri- 
fice!  Wherefore  we  may  conclude,  that  our 
guilt  was  extrencie,  and  our  mifery  incon- 
ceivable; elfe  the  divine  wifdom  had  un- 
doubtedly chofen  an  eafier  remedy  for  us. 
We  therefore  certainly  fhould  entertain  no 
pride  and  conceit  of  ourfelves,  who  were  fo 
near  the  brink  of  ruin ;  who  were  covered 
with  the  foulnefs  of  our  iniquities,  and  ob- 
liged to  fo  ineftimable  a  ranfom  for  our 
redemption.  Nothing  can  be  a  more  pal- 
pable confutation  of  human  vanity,  than 
that  crofs,  wherein,  as  in  a  glafs,  our  de- 
formity and  meannefs,  our  own  infirmity 
and  weaknefs,  were  fo  fully  reprefented. 
^4.  This  event  fhould  infpire  us  with  a 
hearty  deteftation  of  our  fins.  For  we,  with 
great  reafon,  hold  in  abomination  all  thofe 
who  were  inftruments  of  our  Lord's  death. 

But 


joS       SERMON    V. 

But  how  much  more  reafon  is  there,  that 
we  fhould  deteft  our  fins,  which  were  the 
true  and  principal  aflors  in  that  fad  tra- 
gedy !  And  what,  in  reafon,  can  work  more 
powerfully  toward  penitential  forrow  and 
remorfe,  than  to  refleft  upon  the  horrid 
efFefts  proceeding  from  our  fins :  fince  they 
were,  in  reality,  the  betrayers  and  perfecu- 
tors  of  our  blefl^ed  Mafter  ? 

5.  Again  :  The  confideration  of  this  event 
fhould  difpofe  us  to  the  praftice  of  charity 
towards  our  neighbour.  For  what  heart  can 
be  fo  hard,  that  the  confideration  of  the 
crofs  cannot  melt  into  a  compaflionate  ten- 
dernefs  for  his  fellow-creatures  ?  How  can 
we  forbear  to  love  thofe,  for  whom  Chrift 
bore  fuch  tortures  and  indignities  ?  We 
certainly  cannot,  by  any  excufe  whatever, 
be  releas'd  from  the  obligation  of  parting 
with  a  little  of  our  worldly  goods,  for  their 
fupport,  for  whofe  fake  our  bleffed  Lord 
parted  with  his  glory,  and  laid  down  his 
life.  T'his  is  my  command^  faith  our  Lord, 
that  ye  love  one  another^  even  as  I  have  loved 

.  you^ 


SERMON    V.         109 

you,  Belovedy  if  God  fo  loved  usy  then  ought  we 
alfo  to  love  one  another,  Hef^ebv  we  perceive 
the  love  of  Gody  becaufe  he  laid  down  his  life 
for  us.  Wherefore  we  ought  to  lay  down  our 
lives  for  the  brethren.  All  which  precepts 
difpofe  us  to  comply  with  them,  for  the 
fake  of  our  crucified  Saviour,  whofe  whole 
life  was  nothing  but  one  continued  enforce- 
ment and  recommendation  of  this  duty : 
but  his  death  was  moft  efpecially  obliging 
and  incentive  thereto. 

6.  Nothing  can  difpofe  us  fo  properly 
to  a  refignation  to  the  will  of  God,  as  the 
contemplation  of  our  Saviour's  paffion.  For 
no  greater  example  can  poffibly  be  afforded, 
of  a  cheerful  fubmiflion,  and  unlimited  obe- 
dience, than  our  Lord  has  fet  before  us : 
who  in  the  midfl  of  the  greatefl  torments, 
and  the  mofl  unjuft  treatment,  condufted 
himfelf  with  inimitable  patience  and  refig- 
nation; from  whom,  the  feverefl  agonies, 
and  mofl  piercing  forrows,  could  extort  no- 
thing contrary  to  the  will  of  his  Father: 
7hy  will^  and  not  ??iine^  be  dojie^  was  the  ut- 

moft 


110         SERM  ON   V. 

moll  which  could  be  prefs'd  from  him,  by 
all  the  fuggeftions  of  the  powers  of  dark- 
nefs,  and  the  heavieft  miferies.  —  Though 
we  find  him  in  the  height  of  his  tortures 
and  affli6tions,  paffionately  exclaiming,  My 
Gody  my  Gody  why  haji  thou  forfaken  ?ne  ?  yet 
he  refign^d  his  breath  with  this  holy  and 
pious  ejaculation,  Father y  into  thy  hands  I 
commend  myfpirit.  —  A  leffon  of  incompa- 
rable ufe,  for  patience  under  all  the  fevere 
trials  of  this  world,  for  refignation  to  the 
divine  will,  and  for  a  firm  reliance  on  God's 
faithfulnefs  and  truth. 

These  are  fome  of  the  ufes  to  be  made 
of  the  holy  Paflion  which  we  now  comme- 
morate; and  which  ought  to  engage  our 
attention  more  efpecially  at  this  feafon:  as  . 
the  likelieft  means  of  exciting  in  us  that 
humility,  which  becomes  us  when  joining 
in  fo  folemn  an  a6l  of  repentance;  and 
thofe  grateful  and  pious  afFeftions,  which 
will  recommend  us  to  God,  and  render  our 
Saviour's  fufferings  available  to  our  falva- 
tion. 

SER- 


(Ill) 

SERMON    VL 

Upon  the  Duty  of  Watchfulness. 


s.  Mark  xlii.  37. 

— — ^  And  what  I  fay  unto  you^  I  fay 
unto  all-i  Watch. 

THIS  chapter,  in  general,  contains  a 
prophecy  of  the  calamities  fhortly  to 
be  inflifted  upon  the  Jews :  our  Lord  tak- 
ing occafion  to  recount  them,  from  a  que- 
ftion  put  to  him  by  his  difciples.  For,  at  his 
going  out  of  the  Temple,  they  requeft  him 
to  obferve  the  admirable  and  coftly  ftru6lure 
of  it,  the  unufual  largenefs,  as  well  as  the 
magnificent  difpofition,  of  the  ftones  ufed  in 
the  buildings.  His  reply,  that  tbere  JJ:a/l 
not  be  left  one  Jlo7ie  upon  another  which  fioall 
not  be  thrown  down^  was,  no  doubt,  a  fen- 
fible  check  to  the  pleafure  with  which  they 
viewed  them.  Whereupon  we  find  that,  af- 
ter he  was  feated  upon  the  mount  of  Olives, 

over- 

3 


112         SERMON    Vr. 

over-againft  the  temple,  their  mmd  was 
fo  taken  up  with  the  cataftrophe  threaten- 
ed, that  they  refume  the  fa6l,  and  require 
our  Lord  to  give  them  the  time  in  which  it 
fhall  happen,  and  fome  tokens  of  it*s  ap- 
proach: furmifmg,  that  fo  remarkable  and 
aftonifhing  a  deftruftion  would  be  intro- 
duced by  fome  eminent  changes,  which 
would  be  the  warnings  and  forerunners  of 
its  accomplifhment. 

By  what  follows  it  appears,  that  our  Lord 
did  but  in  part  anfwer  their  queftion,  giving 
them  indeed  fome  tokens  to  judge  of  it's 
approach,  but  not  hinting  in  the  leaft  to 
them  the  appointed  time.  He  acquaints 
them  that  many  fliould  pretend  to  deliver 
their  nation,  who  fhould  gain  many  fol- 
lowers, though  in  fa6l  they  were  but  vain 
deceivers  :  that  national  difTentions  fliould 
be  a  fign,  and  the  fatal  confequences  of 
civil  wars,  fuch  as  tumults,  famine,  and 
univerfal  commotions:  neverthelefs,  thefe 
are  but  the  beginning  of  forrows.  Another 
fign  here  mentioned  to  them,    are  thofe 

troubles 


SERMON    VI.        113 

troubles  which  fhould  immediately  afFeft 
them  upon  account  of  the  Gofpel,  the  per- 
fecutions  which  they  fhould  meet  with,  and 
the  uncertainty  of  their  fafety,    fmce  reli- 
gious zeal  fhould  cancel  the  ties  of  the  near- 
eft  relation.    To  add  to  all  thefe,  as  a  preg- 
nant forebodmg  of  this  deftruftion,  they 
fhould  fee  the  army  of  the  Gentiles  clofely 
befieging  Jerufalem^  exprefTed  by  the  abomi- 
nation of  defolation  Jlandiitg  where  it  ought  not. 
After  thefe  hints,  our  Lord  proceeds 
fo  far  to  fix  the  time,  as  to  fay,   that  it 
fhould  happen  in  that  prefent  age;  fo  that 
many  then  alive  fhould  be  witnefies  to  it, 
and  to  the  truth  of  his  words.    But  he  en- 
tirely waves  the  determining  the  day  and 
hour  of  it's  final  completion ;  affirming  that 
it  was  not  revealed  to  the  Prophets,  nor  to 
the  Angels,  *'  nor  was  it  any  part  of  his 
"  commiffion,  as  Son  of  Man,  to  declare 
cc  \^^y     Yo  preclude  therefore  any  further 
curiofity  about  that,  our  Lord  inculcates 
from  thefe  impending  dangers,  the  neceffity 
*  Hamm,  in  loc 

H  of 


114         SERMON  VI. 

of  courage  in  their  profeffion;  and  from 
the  uncertainty  of  their  coming,  (ftyled  his 
coming,)  the  oMigation  of  being  perpe- 
tually watchful.  T'ake  heed^  watch  and  pray ^ 
for  ye  know  not  when  the  time  is.  To  inforce 
which  duty  he  makes  ufe  of  a  familiar  al- 
lufion ;  comparing  this  his  coming,  to  the 
uncertainty  when  the  mailer  of  the  houfe 
will  return,  who  is  gone  a  great  journey, 
and  the  neceffity  incumbent  upon  them  to 
difcharge  their  refpeftive  portions  of  bufi- 
nefs  impofed,  with  all  diligence,  that  they 
may  be  fure  to  have  finiflied  before  his  re* 
turn;  leji  coming  fuddenly  he  find  you  fleeping^ 
i.e.  in  a  pofture  incapable  of  receiving  him, 
or  a  difpofition  utterly  unfit  to  partake  of 
the  benefit  of  his  prefence. 

With  good  reafon  did  our  Lord  lay  up- 
on them  this  injunftion;  knowing  the  un- 
quiet fituation  of  thtjewijlj  affairs,  the  civil 
diftraftions  which  tore  up  and  deftroyed  the 
very  fliadow  of  peace,  and  the  additional 
calamity  of  a  foreign  invafion.  During 
which  commotions,  the  fury  of  blind  and 

un-* 


SERMON    VI.         115 

untempered  zealots,  and  the  artful  and 
plaufible  pretences  of  cunning  impoftors, 
were  fo  many  fnares,  to  catch  the  unwary, 
and  to  delude  the  innocent,  to  fhake  the 
fteadinefs  of  the  one,  or  to  taint  the  purity 
of  the  other. 

So  far  the  words  of  the  text  and  duty  of 
watchfulnefs  feem  applicable  to  them  only, 
and  not  to  us ;  as  being  founded  on  circum- 
ftances  of  times  and  things,  in  which  we 
are  not  concerned:  For  an  incident  v/hich 
has  come  to  pafs  fo  long  ago  as  that  of  the 
yewip  difperfion,  might  feem  to  take  off 
from  us,  at  this  diftance  of  time,  any  obli- 
gation to  attend  to  the  precept  before  us. 
But  they  who  judge  fo  confider  neither  the 

words  themfelves,  nor  the  fignificative  im- 

* 
portance  of  that  judgrnent.     For  the  words 

themfelves   extend  the  duty  to  others,  as 

well  as  thofe  firft  difciples.     What  I  fay  unto 

youy  I  fay  unto  ALL:  by  which  comprehen- 

live  term  we  are  all  included,  /.  e.  to  every 

one  who  profeffes  himfelf  a  follower  and  dif- 

ciple  of  Chrift,  this  precept  of  watchfulnefs 

H  2  is 


ii6         SERMON    VI. 

is  recommended.  Neither  can  any  one  pre- 
fume  to  fay,  that  by  the  all  there  mention- 
ed, all  thofe  were  intended  who  were  alive 
at  that  timCj  whether  they  were  at  the  hear- 
ing of  this  difcourfe  or  not;  and  fo  judge 
themfelves  at  prefent  not  concerned  in  it : 
For  then,  no  doubt,  our  Lord  would  have 
added,  "  What  I  fay  unto  you  here  prefent, 
"  I  fay  to  all  who  are  alive  at  this  time." 
But  as  he  has  made  no  fuch  limitation  him- 
felf,  but  thought  fit  to  put  it  abfolutely; 
we  have  no  right  to  make  any  fuch  com- 
ment, or  to  underftand  it  o therwife  than  he 
has  exprelfed  it. 

By  the  words  therefore  it  is  evident,  that 
the  precept  of  watchfulnefs  is  extended  to 
us.  V/hich  will  farther  be  confirmed,  by 
obferving  the  fignificative  importance  of  the 
deftru6lion  threatened  in  this  chapter.  For, 
although  what  is  related  of  the  Son  of 
Man  s  coming  be  literally  and  immediately 
referred  to  his  vifitation  of  the  Jews^  which 
is  the  peculiar  fubj eft  of  this  difcourfe;  yet 
has  it  been  always  looked  upon  as  an  em- 
blematical 


SERMON    VL        117 

blematical  reprefentatlon  of  fomething 
more.  And  if  fo,  the  duty  of  watchfulnefs 
inculcated  from  it,  mAift  be  admitted  to 
have  an  equal  fhare  in  this  more  remote 
tranfa6lion. 

The  coming  of  the  Son  of  Man  is  un- 
derftood  in  three  different  refpecls : — in  his 
human  nature,  as  in  the  flefli^ — in  his  com- 
ing to  vifit,  and  avenging  himfelf  on  his 
enemies,  as  in  the  prefent  cafe; — and  laft- 
ly,  his  coming  finally  to  judgment-}-.  Of 
whidi  the  laft  is  typified  or  reprefented  by 
the  fecond :  as  appears  by  the  fame  fubjeft 
treated  on  by  St,  Matthew^  at  the  conclufion 
of  which  (interrupted  only  by  the  parable 
of  the  virgins)  our  Lord  difcourfes  of  his 
coming  in  judgment.  And  it  is  evident  that 
the  analogy  is  kept  up,  by  parity  of  cir- 
cumftances :  For,  in  the  judgments  upon 
the  Jews,  there  are  fome  who  are  promifed 
to  be  preferved  and  refcued  from  thofe 
dreadful  calamities  :  as  in  the  general  judg- 
ment there  are  rewards  affigned  to  faithful 
-j-  Hamm.  in  loc. 

H  3  fervants. 


ii8        SERMON     VI. 

fervants.  The  conclufion  of  the  age,  which 
IS  fliut  up  by  the  ruin  of  the  Jewijh  ceco- 
nomy  and  government,  points  out  the 
end  of  the  world  by  the  confummation 
of  all  things.  The  duty  of  watchfulnefs 
therefore  being  inforced  upon  the  confider- 
ation  of  the  uncertainty  and  feverity  of  thefe 
national  tranfaftions  J  and  thefe  tranfafti- 
ons  evidently  referring  to  the  more  diftant 
and  final  change  which  fliould  afFe6t  all  men 
at  the  general  judgment;  it  muft  be  refer- 
red and  continued  to  the  fame  period.  Upon 
the  account  therefore  of  the  general  judg- 
ment, and  the  confequences  of  it,  we  are 
bound  to  be  watchful :  becaufe  this  laft 
coming  fhall  be  attended  with  as  great  un- 
certainty as  to  the  time,  and  with  as  great, 
nay,  with  much  more  importance,  as  to  the 
Event. 

Having  thus  given  you  the  extent  of 
the  precept,  and  evidently  proved  our  con- 
cern in  it,  I  proceed, 

I.  To  the  nature  and  properties  of  this 
duty. 

11.  To 


SERMON    VI.         119 

'   II.  To  the  wifdom  of  attending  to  It. 

I.  I/?.  The  nature  of  this  duty  confifts  in 
being  upon  our  guard,  that  no  temptation 
to  fin  fhall  overpower  or  miflead  vis :  for,  as 
it  is  the  care  and  duty  of  a  vigilant  guard, 
to  admit  nothing  which  may  be  hurtful  -,  fo 
is  it  the  property  of  this  religious  vigilance, 
to  exclude  all  things  that  tend  to  the  cor- 
ruption, and  confequently  the  deftruction 
of  the  foul :  Eveiy  thought  which  taints  it's 
purity,  which  indulges  it's  pronenefs  to  vice, 
is  to  be  looked  upon  as  it's  enemy,  and  to 
be  fhut  out  from  thence  upon  the  firft  ad- 
vances. How  can  we  otherwife  be  faid  to 
be  watchful,  if  we  inadvertently  let  thofe 
inclinations  take  place  in  it  which  afiuredly 
debauch  it  ?  If  we  fuffer  them  to  remain 
fo  long,  that  by  an  habitual  entertainment, 
they  are  too  firmly  rooted  to  be  eafily  forced 
out;  it  is  hardly  confiftent  with  this  duty, 
to  admit  the  near  approach  of  any  moral 
evil,  but  rather  it's  property  to  difcern  it  at 
a  great  difliance,  and  either  to  repel  it's  force, 
or  in  time  get  out  of  it's  way. 

H  4  24^- 


120         SERMON   VI. 

idly.  It  is  the  nature  of  this  duty,  to 
fearch  carefully  for  expedients  to  advance  in 
virtue :  every  fuch  additional  acquifition  be- 
ing a  farther  fecurity.  Thus,  diligent  v^ar- 
riors  (and  our  trial  in  this  world  is  ftyled 
a  Warfare)  are  deeply  engaged,  not  barely 
in  defending  themfelves,  but  in  annoying 
the  enemy,  in  breaking  his  pov^er,  and  dif- 
arming  him  for  the  prevention  of  future 
mifchief.  The  fame  methods  are  conducive 
to  our  fafety :  and  therefore,  were  v/e  duly 
w^atchful,  as  we  ought  to  be,  we  fhould 
break  the  power  of  the  world,  the  flefh,  and 
the  devil,  by  endeavouring  to  eftablilh  in 
our  fouls  a  habit  of  virtue.  For  how  much 
the  more  we  are  inured  to  the  one,  by  fo 
much  the  more  fhall  we  be  enabled  to  refift 
the  other. 

But  more  particularly,  a  man  who  is 
duly  watchful  over  himfelf  will  not  fuffer 
himfelf  to  be  furprized  into  any  thing, 
which  he  knows  will  offend  God.  He  will 
therefore  (the  better  to  fecure  himfelf)  di- 
ligently feek  his  will,  and  acquaint  himfelf 
with  his  commandments.     His  mind  will 

be 


SERMON   VI.         121 

be  fo  fteadily  fixed  on  the  performance  of 
his  feveral  duties,  that  he  will  eafily  difcern 
the  leaft  tendency  in  himfelf  to  deviate  from 
it,  and  ftop  it's  further  progrefs.  This  per- 
petual exercife  of  himfelf  will  fo  clearly  in- 
ftruft  him  in  obedience,  that  no  falfe  glofs 
or  deceitful  appeai'ance  will  be  able  to  miC- 
lead  him :  his  whole  practice  will  be  con- 
formable to  what  David  affirms  of  the  god- 
ly, that  he  will  exercife  himfelf  in  the  law  of 
the  Lord  day  and  night,, 

3.  Laftly,  The  man  who  is  duly  watch- 
ful, will  bend  his  attention  chiefly  to  the 
obfervance  and  correftion  of  thofe  failings 
to  which  he  is  more  immediately  fubjedl. 
Therefore,  if  he  finds  himfelf  fubjeft  to 
paflion,  he  will  more  ftudioully  confider 
the  ill  effefts  of  caufelefs  anger  3  if  lull  be 
his  failing,  he  will  carefully  avoid  thofe 
opportunities  which  afford  him  occafion  of 
indulging  it :  if  drunkennefs  be  too  apt  to 
enfnare  him,  he  will  be  the  more  upon  his 
guard  when  the  temptation  is  fet  before 
him:  and  fo,  in  all  other  cafes,  he  will  not 

fail 
3 


122         SERMON    VI. 

fail  to  fortify  his  good  refolves,  in  thofe 
articles  wherein  lies  his  principal  weaknefs. 

Having  thus  difcourfed  of  the  nature 
and  properties  of  the  duty  of  watchful- 
nefsi  I  proceed, 

II.  To  obferve  to  you  the  wifdom  of  at- 
tending to  it:  which  will  appear  from  the 
confideration  of  thofe  dangers,  to  which 
we  are  daily  fubjeft. 

iji.  THEpronenefs  of  our  nature  to  vice 
fets  before  us  the  wifdom  of  being  watch- 
ful. For  the  prefent  corruption  and  dege- 
neracy of  our  fouls  are  daily  tempting  us  to 
fatisfy  our  lufts  ^  are  hourly  foliciting  us 
to  indulge  every  appetite.  Under  many 
fpecious  pretences,  vice  infinuates  itfelf  in- 
to our  affeftions,  endeavouring  to  juftify 
it's  reception  by  pleading  an  excufable  ne- 
ceflity  of  complying  with  it.  This  is  what 
makes  us  eafy  in  wickednefs,  and  lulls  us 
into  a  fatal  fecurity,  by  ftifling  the  mo- 
tions of  our  confcience,  and  puts  us  upon 
finding  excufes  for  the  irregularity  of  our 

con- 


SERMON    VI.         123 

conduft:  Thus,  from  one  evil  compliance 
we  proceed  to  another ;  being  equally  ready 
to  juftify  ourfelves  in  the  laft  as  in  the  firfl: 
tranfgreflion.  Such  a  danger  as  this  we 
are  involved  in  by  the  corruptnefs  of  our 
own  will,  and  the  depravity  of  our  own 
appetite >  which  blind  our  judgments,  in 
order  the  more  firmly  to  bind  us  the  fer-^ 
vants  of  iniquity y  unto  iniquity.  Which,  be- 
ing a  danger  all  men  may  fall  into,  explains 
at'once  the  wifdom  as  well  as  neceffity  of 
watchfulnefs. 

2dly.  The  general  pra6lice  of  the  world 
is  fo  great  a  countenance  to  vice,  that  we 
have  need  of  being  watchful,  left  this  cir-- 
cumftance  betray  us.  Surely,  if  wicked- 
nefs  was  of  fo  bad  a  nature,  fo  many  would 
not  give  into  it.  Surely,  if  it's  confequences 
were  fo  fatal,  more  people  would  avoid  it. 
How  plaulible  a  defence  is  this  for  vice! 
how  fuccefsful  a  plea  for  wicked  compli- 
ances !  How  many  are  driven  on  with  the 
torrent  of  a  multitude,  to  meafure  right 
and  wrong,  not  by  themfelves,  but  the 
force  of  numbers:   the  prevalence  of  ex-» 

ample 


124         SERMON  VI. 

ample  defeating  the  means  of  better  In- 
ftruftion,  and  bearing  down  before  it  the 
oppofition  of  reafon  and  religion!  This  is 
the  cruel  reck  on  which  fo  many  have  been 
dafhed  to  pieces :  and  the  fearful  abyfs  in 
which  they  have  been  irrecoverably  fwal- 
lowed  up,  and  loft  for  ever.  By  the  num- 
ber of  their  partners,  men  ftrengthen  them- 
felves  in  their  wickednefs :  they  encourage 
themfelves  in  mifchief,  as  if  numbers  avail- 
ed againft  God,  or  the  example  of  their 
neighbours  would  juftify  in  them  their 
tranfgreffions.  Weak  as  this  defence  is, 
many  have  prefumed  upon  it,  and  made 
the  lives  of  other  men  the  rule  of  their 
own  praftice:  which  being  fo  fallible  and 
precarious  a  reliance ;  the  duty  of  watch- 
fulnefs  comes  in  to  our  affiftance  feafonably 
to  prevent  our  ruin  by  fo  dangerous  an  in- 
vafion. 

'^dly.  Not  only  the  examples  and  prac- 
tices, but  the  reafonings  and  difcourfes  of 
other  men  oblige  us  to  be  watchful.  For, 
we  fee,  they  are  not  content  with  being 

-  wicked;^ 


SERMON    VL  125 

wicked,  unlefs  they  can  make  others  fo. 
They  think  they  cannot  do  enough  for  the 
caufe  of  vice,  unlefs  they  acquire  the  con- 
currence of  others  Hkewife.     Hence  it  is, 
that  men  bend  all  their  endeavours,  and 
rack  their  invention,  to  varnifh  over  vice 
byfpecious  apologies,  and  difplay  their  elo- 
quence in  extenuating  the  guilt  and  dan- 
ger of  finning.     Hence   we   fee  fo  many 
fnares  fpread  for  the  innocent,  by  the  art- 
ful difcourfes  of  old  offenders.     Thefe  are 
they,  who  are  to  be  avoided  as  a  noifome 
peflilence:    whofe  contagious  breath  is  a 
deadly  and  incurable  poifon;    whofe  mouth 
uttereth  falfiood^   ajid  bri?2geth  forth  deceit. 
The  poifon  of  afps  is  imder  their  lips.    Can  we 
acknowledge  the  truth  of  thefe  things,which 
daily  experience  confirms,  and  not  think  it 
our  duty  to  be  watchful  ?    Can  we  judge 
this  precept  does  not  relate  to  us,  when  we 
are  fet  in  the  midfl  of  fo  many  and  great 
dangers  ;  polfefTed  of  a  degenerate  nature  ; 
cncompaffed  with  a  corrupt  world  5  who  not 
only  by  their  example,  but  by  their  argu- 
ments. 


126         SERMON   VI. 

ments,  endeavour  to  enfnare  our  fouls, 
whofe  attempts  are  promoted  by  the  vigi- 
lance of  that  declared  enemy  to  God  and 
Man,  the  Devil?    For, 

4^thly.  He  imperceptibly  works  and  la- 
bours for  our  ruin :  he  joins  all  thefe  in 
their  meafures,  and  fuggefts  more:  he 
weakens  our  good  refolves,  and  ftrengthens 
our  vicious  inclinations :  he  throws  conti- 
nually ftumbling-blocks  of  offence  in  our 
ways  propofmg  at  one  time  worldly  advan- 
tages, at  another  temporal  honours,  alluring 
us  with  every  tempting  bait,  and  encourag- 
ing us  to  go  on  with  the  hopes  of  impunity. 

5.  Lajily,  We  may  obferve  the  wifdom 
of  being  watchful,  from  the  uncertainty 
of  that  important  period,  the  coming  of 
Chrift  to  judgment. 

For  it  is  an  inftance  of  prudence,  to 
provide  for  the  worft,  and  to  guard  againft 
a  furprize.  As  therefore  we  know  neither 
the  day,  nor  the  hour,  in  which  our  Lord 
Comeths  we  fhould  be  always  ready  and 
ever  prepared.  What  can  we  call  it  but  ex- 

.treme 
3 


SERMON   VI.  1*^7 

treme  folly  to  be  otherwife :  to  bufy  our- 
felves  about  things  of  no  moment,  in  com- 
parifon  of  this  confideration,  which  is  of 
fuch  confequence  ? 

,  The  fate  of  the  five  foolifh  virgins,  v^ho 
flept  when  the  bridegroom  came,  and  had 
provided  themfelves  with  nothing  proper 
for  his  reception*,  was  a  fit  emblem  of  the 
utter  confufion  of  thofe  who  live  in  this 
world  without  preparing  for  another ;  of 
that  utter  confufion  which  they  muft  be  in 
when  God  calls  them  before  his  tribunal. 
Accordingly,  a  judgment  proportionate  to 
fuch  a  folly  is  threatened  to  be  infli6led  up- 
on them.  All  which  is  reprefented,  by  the 
fimilitude  of  the  mafter  of  the  houfe^  who, 
if  he  had  known  at  what  hour  the  thief  would 
comey  would,  according  to  all  human  pru- 
dence, have  provided  for  his  own  fecurity. 
From  this  familiar  inftance  it  is  inferred, 
that  it  is  a  rational  part  to  aft  thus  in  an 
article  of  fo  great  concern  :  and  the  de- 
ftru6lion  which  fhall  unavoidably  overwhelm 
*  Matt,  XXV. 

thofe 


128         SERM  ON   VL 

thofe  who  aft  unfuitably  to  this  warning, 
is  defcribed  by  the  fudden  punifliment  of 
that  wicked  fen^ant,  who  fhall  prefume,  in 
the  abfence  of  his  mailer,  to  abufe  his  fel- 
low-creatureSy  and  to  indulge  himfelf  in  all 
manner  of  riot.  For  the  Lord  of  that  fer- 
vant  jhall  cpme^  in  a  day  when  he  looketh  not 
for  hinty  and  in  an  hour  which  he  is  not  aware 
of',  ajid  Jhall  cut  him  afunder,  and  appoint  him 
a  portion  with  the  hypocrites :  thei^e  Jhall  be 
weeping  and  gnajhijtg  of  teeth. 


SER. 


(  129  ) 

SERMON   VII 
Z  iTuneral  ^txman. 


ISAIAH  Ivii.  I. 

I7)e  Righteous  pertjheth^    and  no  One 

layeth  it  to  hearty  and  merciful  men 

are  taken  away.  —  None  conjidering 

that  the  Righteous  are  taken  away 

from  the  Evil  to  come. 

THE  words  before  us  are  by  fome 
Commentators  imagined  to  refer  to 
the  death  of  Jofiah  or  Hezekiah^  two  very- 
righteous  and  religious  kings  of  Judah^, 
and  to  contain  a  refleftlon  of  the  Prophet*s, 
upon  the  unconcerned  conduct  of  his  Coun- 
trymen at  this  event.  If  indeed  we  confine 
It  to  the  hiftory  of  Jofiah,  it  furnifhes  us 
with  matter  of  aftonifliment  at  this  beha- 

I  viour 


jno         SERMON  VII. 

viour  of  the  Jews,   For  the  happinefs  of  the 
nation  was  clofely  connected  with  his  hfe,and' 
received  it's  final  period  with  his  death jwhich 
was  to  be  the  immediate  prelude  to  dread- 
ful calamities,  by  the  introduftion  of  a 
cruel  and  foreign  yoke.    The  promife  made 
to  him,  that  he  fhould  not  fee  the  captivi- 
ty of  his  people,  was  well  known  in  Jeru- 
fhlem.    And  therefore,  his  being  tdke7i  a%m)\. 
or  (as  the  words  import)  his  h€vi\g  gather- 
ed to  his  grave ^  ought,  in  reafon,  to  have 
raifed  fome  apprehenfions  m  them,  that 
thefe  judgments  w^ere   juft  coming   upon 
their  heads.    And  if  it  did  not  alarm  them,- 
the  Prophet  might  very  juftly  expoftulate 
with  them,   for  fo  unaccountable  a  pro- 
ceeding. 

But,  if  we  confider  the  words  in  a  great-^ 
er  latitude,  as  containing  matter  of  more 
general  inftruftion;  if  we  compare  thenv 
with  the  too  common  indifference  of  the 
world  at  the  lofs  of  good  and  righteous 
perfons  -,  we  fhall  find  abundant  reafon  ta 
join  with  the  Prophet,  in  his  general  charge. 
z  againft 


SERMON    VII.  131 

againft  the  world,  that  the  Righteous  perijlo-^ 
ethy  and  no  7nan  layeth  it  to  hearty  that  mer-^ 
ciful  men  are  taken  away^  while  no  man  con" 
Jiders  that  the  Righteous  is  taken  away  from  the 
'evil  to  come. 

Now  the  death  of  righteous  perfons  can- 
not be  in  itfelf  a  matter  of  indifference  to 
the  world,  becaufe  of  the  advantages  which 
the  world  does  and  muft  receive  by  their 
continuance  in  it.  Confidered  in  this  hght^ 
the  fubjeft  will  afford  matter  of  ferious  re- 
flexion to  thofe  who  furvive.  —  Neither 
can  we  help  giving  attention  likewif^  to  the 
circurrifLance  of  the  latter  part  of  the  text  5 
n2iXa^^y\h2Xthe  Right  eons  are  taken  aw  ay  front 
the  evil  to  come :  as  it  leads  us  naturally  to 
confider  the  confequences  of  fuch  being  re- 
moved out  of  this  world,  with  rejpe^  to 
themfelves. 

I  fhall  therefore  beftow  a  few  reflections 
upon  each  of  thefe  articles:  prcfuming 
that^  as  they  are  of  general  concern,  fo  they 
will  not  appear  wholly  foreign  to  the  oc- 
cafion  of  our  prefent  meeting. 

I  2  I.  The 


13^         SfiRMON  VIL 

I.  I.  The  firft  advantage  which  I  fhall 
mention,  which  the  world  receives  by  the 
continuance  of  rightebtis  people  in  it,  is 
the  fupport  and  countenance  which  they 
give  to  the  caufe  of  virtue  and  religiori. 
For  the  ufefulnefs  of  fuch  examples  is  very 
obvious,  as  greatly  contributing  towards 
the  repreffing  the  violent  progrefs  of  licen- 
tious finners,  aftd  the  confirming  and  efta- 
blifliing  the  Well-difpofed  and  ferioiis  part 
of  mankirid. 

There  is  indeed  fiich  a  deference  paid 
to  thefe  chairacters,  that  vice  generally  hides 
it's  head  from  their  obfervatiorf :  generally, 
I  choofe  to  fay,  becaufe  fome  fpirits  are  fa 
utterly  abandoned  and  void  of  fhame,  that 
they  are  fubjeft  to  no  controul  from  any 
thing.  But  however,  for  the  moft  part,  and 
more  particularly  in  the  prefence  of  good 
people,  the  appearance  of  decency  will  be 
preferved :  there  being  a  fecret  and  irrefift- 
ible  authority  in  goodnefs,  which  will  pift 
the  yoke  of  reftraint  upon  the  neck  of  it's 
avowed  adverfaries.     And  though  this  be 

all 


SERMON   VII.       133 

all  which  It  can  do  vnth  fuch  wretches  > 
yet  even  this  open  check  and  chaftifement 
of  fm  is  accompanied  with  many  advan- 
tagesj  by  putting  fome  ftop  and  hindrance 
(though  perhaps  but  for  a  feafon)  to  the 
more  flagrant  commiflion  of  fm. 

BUT  with  the  well-difpofed,  the  example 
of  good  people  carries  a  more  weighty  m- 
fluence:    it  works  with  ftronger  efficacy  j 
and,  meeting  with  a  good  foil,  fuccefsfully 
improves  and  enriches  it,    Young  mmds 
and  tender  natures,  will  be  ready  and  de- 
'■  firous  to  fhelter  themfelves  under  their  pro. 
teaion;   and  chearfully  prefs  forward    to 
walk  in  the  fteps  of  good  men,  whofe  cha- 
raaers  and  examples  fortify  them  m  thetr 
good  refolves,  and  enable  them  to  fraftrate 
the  open  ^ttacHs,  or  delufive  fnares    that 
yice,  or  the  patrons  of  vice  may  offer  as 

impediments  to  piety. 

2dly,  THE  continuance  of  good  men  is 
a  benefit  to  the  world;  as  by  their  condua 

and  prayers,  they  often  ^^^^^ 
M  the  punifhment  of  fin.    Th.  feno  s 

I  3 


134         SERMON   VIL 

and  religious  part  of  the  world  cannot  but 
frequently  look  upon  it  in  this  view :  fmce 
this  notion  has  certainly  the  warrant  of 
Scripture  i  as  it  furnifhes  us  with  many 
examples,  of  God's  accepting  the  intercef- 
fion  of  the  Righteous,  in  behalf  of  the  wick- 
ed and  offending. 

What,  otherwife,  was  the  interpofition 
of  Abraham  with  refpeft  to  Sodom  ?  which 
would  have  fucceeded,  could  there,  amongft 
the  miferable  inhabitants  of  this  abandon- 
ed city  have  been  found  fo  few  as  bi^t  ten 
perfons,  who  could  anfwer  the  conditions 
upon  which  the  requeft  was  made  and 
granted. 

And  more  than  once  was  the  difobedi- 
ence  of  the  Ifradites  threatened  with  utter 
deftruftion :  which  had  been  executed,  had 
not  Mofes  (to  ufe  the  words  of  the  Pfalmift) 
jlood  before  them  i?i  the  gap.  Nor  can  we 
confine  this  opinion  to  the  peculiar  govern- 
ment of  God  over  the  Jews :  fince  St.  Ja^nes 
pxhorts  us  to  pray  o?ie  for  another^  adding 
as  a  motive  and  encouragement,  that  the 

eff'eStuai 


SERMON    Vn.      135  - 

-effeSitial  fervent  prayer  of  a  righteous  man  a- 
vaileth  much. 

There  is  nothing  then  fo  peculiar  in 
this  notion,  as  to  obUge  us  to  rejea  it. 
And  it  ferves  to  raife  in  us  a  proper  con- 
cern for  the  lofs  of  religious  people:  ac- 
quainting us  at  the  fame  time  with  the  force 
and  energy  of  true  righteoufnefs ;  which,  in 
this  refpea,  has  been,  and  may  be  ftill,  the 
inftrument  of  publick  good,  and  a  fafeguard 
and  fecurity,  as  well  as  an  honour,  to  the 

world. 

Not  that  this  opinion  is  to  be  carried  fo 
far,  as  to  fay,  that  it  will  abfolutely  prevent 
the  punilhment  of  fm :  but  that  the  prayers 
and  condua  of  righteous  men  may  fufpend 
the  wrath  of  God  for  a  while,  and  thereby 
gain  time  for  a  feafonable  repentance, 
"^  idly.  The  well-being  of  the  world  is 
-promoted  by  the  generofity  and  charity  of 
good  people.  As  in  the  former  particulars, 
the  condua  of  good  people  has  been  ob- 
ferved  to  operate  chiefly  in  the  remedy 
ci  moral  evils  j    fo  will  it  be  found  to  be 


1  4  .  -  ° 


13^        SERMON   VU. 

nolefs  eifeftual  in  red r effing  the  natui^^ 
evils  of  this  world.  Onsm^'iow  ftgl  bra. 

Whoever   confiders  the  large    fcene 
which  is  opened  here  to  tender  and  htmmh 
volent  natures —  the  wide  and  various  pro- 
fpeft  afforded  us  of  hunger  and  nakednefs, 
ficknefs,  and  want;  muft  be  loft  to  all  fen- 
timents  of  humanity,  if  he  forbears  to  blefs 
the  hand  of  the  charitable  Chriftian,  bufily 
employed  in  amending  and  contrafting  fo 
fad  a  fcene.     Nor  lefs  ungrateful  muft  he 
be  to  God,  the  author  of  all  our  bleffings, 
who  forgets  to  thank  and  praife  him,  for . . 
raifmg  up  fuch  inftruments  of  compaffion  , 
to  helplefs  diftrefs,  ,;;  i^u  * 

How  mean  a  figure  does  the  rich  and  ' 
aflluei:^t  man  make,  who  converts  all  his 
fubftance,  from  a  felfifh  and  greedy  aflidui- 
ty, .  to  the  aggrandizing  his  own  perfon, 
and  the  gratification  of  his  pampered  appe- 
tites ?  like  a  bottomlefs  gulpb,  which  buries 
in  it's  infatiable  bowels,  whatfoever  is  be- 
llowed upon  it,  for  ever  loft  and  fecreted 


from  fight  and  ufe. 


How 


SERMON    VIL      137 

How  much  more  becoming  God's  beft 
and  laft  workmanfliip  is  that  Charafter^ 
which  freely  diftributes,  out  of  it's  abun- 
dance, to  the  wants  and  necelTities  of  the 
unfortunate:  like  the  fun,  which  difperfes 
it's  wholefome  rays,  imparting  light  and 
warmth  to  the  whole  fyftem  around  it? 
Were  indeed  ability  and  benevolence  more 
frequently  united,  the  ftate  of  this  world 
would  put  on  another  face,and  be  greatly 
altered  from  what  at  prefent  it  is  feen  and 
known  to  be.  But,  by  benevolence  I  mean, 
not  the  fpeculative  virtue  of  the  heathen  mo-r 
ralift ;  but  the  aftual  practice  of  the  grace  of 
charity,  upon  the  Chriftian  foundation,  the 
love  of  God  and  of  man.  To  which,  if  per? 
fons  in  exalted  ftations  gave  more  atten- 
tion ;  they  would  neither  put  fo  falfe  a  va^ 
lue  upon,  nor  make  fo  wrong  an  ufe  as  they 
do  of  \]ncertain  riches. 

Ai^D  here,  my  fubjed  naturally  obliges 
me  to  apply  this  part  of  my  difcourfe, 
to  the  well-known  example  of  her,  whoft 
reniains  are  before  us. 

Thers 


138         SERMON  VII 

There  is  a  kind  of  harmony  and  con*» 
neclion  between  fome  duties,  and  efpecial- 
ly  the  relative  ones,  which  call  forth  (on  a 
fuitable  attention  to  the  firft  and  principal) 
the  praftice  of  the  reft  in  their  order.  Thus^ 
a  good  huftand  or  wife  generally  makes  a 
good  parent,  a  good  governor  of  a  family, 
a  good  neighbour,  and  a  good  member  of 
community.  All  thefe  relations  open  a 
large  field  of  aftion ;  and  if  duly  executed, 
an  equal  one  of  admiration  and  efteem. 
Yet  this  pi6lure  of  human  nature,  graceful 
and  amiable  as  it  is,  is  no  more  than  what 
was  prefented  to  us;  no  more  than  what 
was  held  up  to  your  view,  by  the  perfou 
whofe  lofs  you  muft  fo  juftly  lament. 

Nor  was  fhe  lefs  adorned  with  that  truly 
Chriftian  grace,  humility:  a  qualification 
which  was  the  charafteriflick  of  the  blefled 
author  of  our  religion :  a  grace,  fo  frequent- 
ly recommended  in  Scripture,  diftinguifhed 
by  fo  high  an  encomium,  as  that —  of  be^ 
ing  i7t  the  fight  of  God  of  great  price. 

And  it  mufl  be  confeflfed,  that,  fetting 

^fide 


SERMON  VII.  139 

afide  religious  motives,  the  pra6lice  of  this 
grace  bellows  a  prefent  reward  on  all  who 

pofTefs  it. For,  though  the  diftance  and 

referve  which  (through  the  falfe  tafte  and 
fafhion  of  the  world)  perfons  of  great  for- 
tunes or  abilities,  are  too  apt  to  keep  with 
the  reft  of  mankind,  procure  them  indeed 
the  outward  form  of  ceremonious  refpefl ; 
yet  they  conftantly  fail  of  that  inward  ve- 
neration and  filent  efteem,  which  are  fure 
to  be  paid  to  a  condu6t  more  open,  more 
condefcending,  and  freer  of  accefs.  In  how 
large  a  degree,  the  perfon  before  us  poflef^ 
fed  this  happy  ornament,  through  the 
whole  tenor  of  her  life  ;  and  the  little  fhe 
valued  herfelf  on  the  account  of  her  fupe- 
rior  circumftances ;  there  are  a  cloud  of 
witnefTes  here  prefent  to  atteft. 

And  perhaps,  a  nluch  greater  might  be 
brought,  to  acknowledge  her  difFufive  cha-. 
rity  to  the  poor  objefts  about  her.  For 
this  acceptable  facrifice  was  freely  offered 
to  God,  by  her  being  ever  ready  to  give, 
i^nd  glad  to  diftribute, 
^    '  After 


I40         S^SVllt^il^L 

After  what  has  been  dehvered,  in  ge«^ 
neral,  of  the  advantages  of  the  continuance 
of  righteous  people  in  the  world,  and  the 
particular  inftance  before  us  —  Can  the 
Righteous  perljh^  and  no  man  lay  it  to  heart  ? 
Can  thefe  events  come  to  pafs,  and  we  that 
furvive  be  wholly  unconcerned  ?  Reflexi- 
on, reafon,  and  religion,  di6late  otherwife. 
Our  own  intereft,  and  the  interefl:  of  our 
fellow-creatures,  forbid  us  tq  be  indif-r 
ferent. 

11.  Let  us  pafs  on  then  to  the  next  con- 
fideration,  the  confequences  of  the  removal 
of  fuch  charafters  out  of  the  world,  with 
refpeSi  to  them/elves, 

I.  The  firfl: confequence  to  them,  is  that 
,  of  an  immediate  deliverance  from  the  mi. 
feries  of  this  world.  And  whoever  con- 
fiders  the  fmall  fatisfaftion  which  the  beft 
condition  of  this  life  affords,  will  grant  that 
the  happinefs  of  righteous  people  comr 
mences  only  at  their  death.  If  we  reckon 
up  the  tedious  hours  of  vexation,  the  cares 
and  difappointments,  the  many  periods  fpent 

in 


SERMON  VII.         i4t 

ift  trifling  purfuits,  all  foreign  to  the  ex- 
peaations,and  irkfome  to  the  fpirits  of  thofe. 
whofe  hopes  are  placed  on  better  things; 
we  cannot  but  look  upon  their  deliverance 
from  thefe,  as  an  aa  of  God's  favour  to 
them.    Nor  of  lefs  importance  is  the  con- 
fideration  of  their  being  relieved  from  thofe 
painful  refledions,  which  they  muft  feel, 
concerned  as  they  muft  be  for  the  honour 
of  God:    which  muft  opprefs  them  with- 
grief,  for  the  folly  and  danger  of  their  fel- 
low-creatures. 

But  we  may  proceed  further,  to  taks 
'into  the  account  the  many  painful  difeafes 
and  infirmities,  incident  to  our  bodies.  But 
however  we  accuftom  ourfelves  to  think 
death  a  deliverance  to  any  man  in  fuch  un- 
happy  circumftances;  it  is,  properly  fpeak- 
J,  only  fo  to  the  Righteous :  who.  upon  a 
fepaiation  from  this  mortal  life,  have  no- 
thing further  to  fear,   who.   having  paid 
the  common  debt  of  nature,  reft  m  peace. 
'   To  fuch  indeed,  the  approach  of  a  Iharp 

..d  virulent  diftemper  is  th,  prophei^^ 


142        SERMON    VII. 

minifter  of  approaching  happinefs:  and 
every  altei*ation  of  the  blood  and  juices, 
tending  to  the  deftruftion  of  the  outward 
man,  the  forerunner  and  fignal  of  his  ap- 
proaching tranquilhty.  Confidering  there- 
fore the  pains  and  infufferable  torments  of 
languifhingdifeafeSjtheportionofmoflmen, 
and  common  to  all;  the  happinefs  of  the 
Righteous  is  evident,  who  is  paft  the  ftroke, 
and  above  the  reach  of  fuch  misfortunes. 

2.  The  fecond  confequence  of  the  re^ 
moval  of  good  people  out  of  this  world,  is 
their  deliverance  from  the  temptations 
of  it. 

For  what  comfort  can  even  the  fairer 
fide  of  life  adminifter,  with  all  it's  conftant 
attendance  of  pride  and  vanity  ?  Thefe  too 
often  clothe  vice  in  it's  moft  fpecious  co« 
lours,  and  introduce  unreafonable  liber- 
ties, and  an  abandoned  ufe  of  pleafures. 
By  thefe,  the  mind  is  gradually  corrupted, 
and  infenfibly  drawn  away  from  an  appli^ 
cation  to  the  necefTary  and  important  pre- 
cepts of  virtue*    The  fenfe  of  duty  becomes 

im- 


SERMON    VII.       143 

impaired;  and  the  paffions  thereby  being 
let  loofe  and  unreftrained,  are  often  in- 
dulged, to  the  irretrievable  lofs  of  inno- 
cence. This  is  too  frequently  the  profpe6t 
which  a  fair  and  unprejudiced  view  of  life 
affords  us ,  either  of  wearing  us  out  by  dif- 
appointments  and  mifery,  or  of  ruining  us 
in  our  better  hopes  by  the  deceitful  allure- 
ments of  a  dangerous  profperity. 

This  refleftiontheny  maybejuftlymade 
on  the  removal  of  the  Righteous  :  that, 
being  exempt  from  the  calamities  of  this 
world  (a  circumftance  extremely  defirable) 
and  fecured  from  the  corruptions  of  it,  (a 
point  of  the  utmoft  importance)  they  are 
truly  and  happily  removed  from  the  evil  to 
come, 

3.  Th  E  laft  circumftance  attending 
the  removal  of  the  Righteous  out  of  this 
world  with  refpeB  to  thefnfehesy  is  —  their 
being  received  into  a  ftate  of  happinefs  and 
glory. 

And  the  knowledge  of  this,  is  the  gift 
ofGody  through  Jefus  Chrijiy  'who  JImU  change 

our 


144       SERMON  Vll. 

our  vile  bod)\  that  it  may  he  like  ttnto  his  glo* 
rious  body. 

These  were  the  glad  tidings  which  were 
promulged  by  the  Gofpel :  tidings  of  joy  in- 
deed 3  which  have  fixed  the  labours  of  the 
good  and  virtuous  3  which  have  determined 
their  hopes,  and  fet  before  them  a  prize 
worthy  of  their  attaining ;  a  reward  fuitable 
to  the  unbounded  benevolence  of  a  gracious 
Creator  and  merciful  Redeemer :  which  have 
taken  away  the  loathfome  fting  of  deaths 
and  enabled  every  true  fervant  of  God  to 
look  on  the  king  of  terrors  with  conlplacen- 
cy  and  fatisfadion. 

Nothing  can  give  a  man  more  folid 
comfort,  than  the  knowledge  and  certainty 
of  the  reward  of  the  Righteous.  For  what 
are  lofles,  difappointments,  difeafes,  and 
death,  to  him,  who  can  look  forward  to> 
that  blefTed  morning  of  the  general  aflembly 
of  the  world !  Look  forward,  I  mean,  witfi 
inward  fatisfaftion  and  holy  hope,  upon 
that  grand  fcene,  which  firall  then  difplay 
the  beginnings  of  his  joy  and  bleflednefs, 

and 


SERMON    VII.         145 

and  glory;  v/hich  fliall  juftify  him  in  the 
affembly  of  the  faints,  and  condu6l  him  to 
everlafting  happinefs  and  peace. 

Let  us  then  fecure  to  ourfelves  a  part 
In  this  reward  5  by  obferving  thofe  rules, 
which,  according  to  reafon  and  fcripture, 
muft  provide  it  for  us.  Nothing  can  ferve  fo 
well  to  the  regulating  our  lives  here,  as  the 
reflexion,  that  our  bodies  fhall  be  recalled 
from  the  fleep  of  death,  into  motion,  fenfe, 
and  life;  fhall  be  accountable  for  thofe 
aftions  which,  in  it's  former  union  with  the 
foul,  it  has  committed. 

Let  us  follow  after  holinefs,  meeknefs, 
and  charity.  Let  us  preferve  in  our  hearts, 
a  lively  faith  in  the  mercies  of  Chrift :  and 
ferioufly  endeavour  to  live  up  to  the  pre- 
cepts of  the  gofpel, —  by  repentance,  —  by 
amendment,  —  by  perfeverance.  Thefe. 
happy  fteps  fteadily  purfued,  will  not  fajl 
to  raife  in  this  world,  that  folid  fatisfafti- 
on,  which  is  to  the  good  Chriftian  but  a 
foretafte  of  that  happinefs,  which  he  fhaU 


146         SERMON  VII. 

experience  at  the  lafl:  day :  when  he  fhall 
be  caught  up  in  the  air,  to  meet  the  Lord 
of  life  and  glory,  and  fit  down  in  the  man- 
fions  of  everlafting  blifs. 


SER. 


(   ^47  ) 

SERMON    VIIL 

Upon  PUBLICK  WORSHIP. 


ECCLES.  V.  I. 

Keep  thy  foot  when  thou  goejl  into  the 

houfe  of  God  J  and  be  more  ready  to 

hear  than  to  give   the  facrifice   of 

fools :  for  they  confder  not  that  they 

do  eviL 

PART  I. 

SOLOMON  having  in  the  former  chap- 
ters, fuitably  to  his  defign,  expofed  the 
vanity  and  weaknefs  of  all  worldly  purfaits, 
whether  they  relate  to  a  private  or  publick 
ftate;  enters  in  this,  upon  a  frefh  and 
more  important  fubjeft  of  complaint.  For, 
though  the  general  error  of  mankind,  in 
eagerly  fetting  their  hearts,  and  placing 
their  afFe6tions,  on  this  world,  fo  little 
worthy  of  regard,  furnifhed  the  Preacher 
K  2  with 


148         SERMON  VIII. 

with  lufficient  matter  to  declaim  againlt 
their  folly;   yet  further  proofs  of  it  occur- 
red to  him,  when  he  turned  his  thoughts 
to  the  proper  remedy  for  thefe  evils,  a  true 
fenfe  of  Religion.     For  that  is  the  only 
effeftual  cure  of  the  unfpeakable  ills  which 
this  world  produces,  the  only  healing  balm 
for  the  fore  afflictions  of  our  mortal  ftate* 
Wherever  therefore  Religion  is  ne- 
glefted  and  thrown  afide,  or  becomes  fo 
corrupted  as  to  feduce  the  underftanding 
into  error,  and  to  mifguide  the  will   and 
affeftions;    that  which  fhould  be  the  fup- 
port  and  comfort  of  men,  is  utterly  taken 
away:    a  misfortune  infinitely  worfe  than 
any  affliftion  under  the  fun:   as  far  indeed 
exceeding  it,    as  the  concerns  of  another 
life  are  incomparably  greater  than  thofe  of 
the  prefent.     The  ki^owledge  of  this,  join- 
ed to  what  he  had  before  fpoken  of,  from 
which  indeed  it  is  the  proper  inference,  in- 
clined him,  in  the  words  of  the  text,  to  ex- 
cite men  to  a  due  obfervance  of  Religion, 
hinting  at  the  common  abufes  of  it,  and 

pre- 


SERMON    VIII.         149 

prefcribing  a  form  of  a  more  fuitable  pra- 
ctice. 

^^^Keep  thy  foot  when  thou  goeji  into  the  houfe 
of  God',  and  be  more  ready  to  hear  than  to  give 

jhe  facrifice  of  fools :  for  they  confder  not  that 
they  do  evil, 

injclN  which  words^  the  Preacher  reprehends 
the  common  inadvertence  of  men  in  their 
.  publick  addreffes  to  God  Almighty :    ex- 
^  horting  them  to  confider  the  propriety  of 
^,  a  decent   behaviour  when  they  approach 
},  their  Maker,  which  is  exprefTed  by  keeping 
or  obferving  the  feet-,  that  is,  the  pulling  off 
the  fhoes  or  fandals ;  an  expreffion  in  thofe 
.,  eaftern  countries,  of  reverence  and  refpedt. 
.V  And  this  particular  cuftom  is,  by  a  proper 
^.figure,    here   introduced,    to  comprehend 
j^  and  fet  forth  the  reverence  which  is  due  to 
^,  the  houfe  of  God,  the  regard  which  men 
.-^  ought  to  pay  to  the  occafion  of  their  com- 
ing thither,   and  the  neceffity  then  of  a 
pious  difpofition  both  of  body  and  foul 

K  3  The 


150         SERMON    VIII. 

The  latter  part  of  the  text  contains  an- 
other admonition  no  lefsufeful:  For  as,  in 
the  firft,  Solomon  prefcribes  a  reverential 
regard  to  the  pubhck  inftituted  worfliip ; 
fo,  in  the  fecond  place,  he  warns  men  not 
to  place  the  whole  of  Religion  in  fuch  ob~ 
fervances.  For,  as  it  is  a  great  fin,  either 
to  negleft  the  publick  worfliip  of  God,  or 
to  perform  it  in  a  negligent  and  carelefs 
manner^  fo,  on  the  other  hand,  is  it  a 
great  folly,  to  truft  wholly  in  fuch  per- 
formances (however  regular  and  exa6l)  or 
to  think  that  in  doing  this  they  difcharge 
all  their  duty.  Be  more  ready  to  hear^  that 
is,  to  obey  God's  precepts  of  jullice  and 
goodnefs,  than  to  give  the  facrifice  of  fools  : 
for  they  confider  not  that  they  do  eviL 

There  cannot  be  a  greater  abufe  of  Re- 
ligion, or  a  greater  affront  to  the  majefty 
of  Heaven,  than  the  officious  zeal  of  wick- 
ed men  to  comply  with  the  outward  forms 
of  Religion,  and  at  the  fame  time  to  live 
in  neglect  of  the  reft  of  God's  commands. 
For  they  confider  not  that  their  facrifices 

^and 


SERMON    VIIL      151 

and  ofFerings  are  an  abomination  to  him, 
who  requires  tmth  and  purity  in  the  inward 
parts:    and   therefore,   inftead  of  wiping 
away  their  offences,  by  numerous  and  coft- 
ly  facrifices,  fuch  men  aggravate  their  guilt, 
and  add  to  their  fm.     Upon  which  confi- 
deration,  fays  the  preacher,  Be  more  ready 
toheary  than  to  give  the  facrifice  of  fools:  ap- 
ply yourfelves  chiefly  to  the  main  of  Reli- 
gion, to  fulfil  the  duties  of  the  valuable  part 
of  it,  namely,  the  tribute  of  the  heart  and 
afFeftions,    the  humble  fubmiffion  of  the 
will  to  the  commands  of  God.     For  this  is 
a  fafer  praftice,  and  more  pleafing  to  God, 
than  the  moil  coftly  and  frequent  facrifices 
of  the  wicked. 

The  words  thus  explained,  contain  two 
certain  truths. 

I.  The  neceflity  of  frequenting  the 
Church  of  God,  and  of  a  proper  behaviour 
there. 

II.  An  equal  neceflity  of  attending  to 
the  defign  of  fuch  performances ;  namely, 
K  4  that 

4 


152        SERxMON     VIIi: 

that  of  improving  ourfelves  in  allChriftian 
virtues.  jd  lijo 

Of  each  of  thefe  we  fhall  difcourfe  in 
their  proper  places. 

I.  In  difcourfing  of  the  firft  part  I  ftiall 
undertake  thefe  tviro  things : —  n^^i  ^x,.^ 

Firft ^  To  fhew  that  we  are  under  an 
obligation  to  frequent  the  pubhck  worfhip 
of  God.        ;  '  ^    -- 

Secondly^  To  confider  in  what  conMs  a 
proper  and  reverent  behaviour  there.  -^  --^^ 

I.  Now  it  is  to  be  remarked,  thaf  rliy 
difcourfe  is  directed  to  fuch  who  believe  that 
tliere  is  a  God :  and  therefore  I  am  not  now 
to  prove  it,  but,  taking  it  for  granted,  ani 
to  fhew  that  it  naturally  and  necelTarily  foU 
lows  from  it,  that  he  is  to  be  worfhipped. 

Which  will  appear,  from  the  relation 
in  which  we  ftand  to  him,  the  perfeftions 
which  are  in  him,  and  the  influences  which 
we  receive  from  mm.  ^  ?.... 

Now  if  we  confider  God  in  the  relation 
in  which  we  fland  to  him,  we  confider  him 
sis  our  Creator,  and  ourfelves  as  his  crea- 
i  tures : 


SERMON   Vm.         153 

tures :  we  look  on  him  as  the  Author  of 
our  being,  and  on  ourfelves  as  immediate- 
ly the  work  of  his  hands. 

Here  then  is  the  firfl  reafon  for  our 
worfhip  of  him.  For  the  blefling  of  life  im- 
parted to  us,  demands  our  tribute  of  praife 
and  thankfgiving.  This  was  the  reafon  St. 
Paul  gave  the  Athenians  for  the  worfhip  of 
the  true  God:  in  him  we  live,  and  move^ 
and  have  our  being.  And  this  has  been  the 
fenfe  of  the  world,  both  before  and  fmce : 
all  nations  and  ages,  all  fe6ls  and  religions, 
agreeing  in  this  fentiment ;  that  if  there  is 
a  God,  it  follows  immediately,  that  he  is  to 
be  worfhipped. 

But  if  we  confider  the  perfections  which 
are  in  him,  we  ftill  farther  fee  our  obliga- 
tion to  worfliip  him.  For,  whether  we  con- 
fider his  infinite  truth,  goodnefs,  or  powers 
they  are  all  fo  many  ties  upon  us,  to  adore 
that  excellent  Being,  who  is  poflefTed  of 
thefe  attributes.  Hereupon  therefore,  we 
find,  in  the  darkeft  ages  of  heathenifm,  their 
variety  of  idolatry  little  more  than  the  wor^ 


154         SERMON  VIII. 

fliip  which  they  paid  to  the  different  pcr- 
fe6lions,  which  they  apprehended  to  refide 
in  the  fupreme  Being.  For,  wherever  even 
the  moft  miftaken  of  men  conceived  thefe 
perfe6lions  to  fubfift;  there  they  of  courfe 
acknowledged  that  worfhip  and  homage 
ought  to  be  paTd.  Thefe  deluded  men 
therefore  in  their  ftate  of  darknefs  and  ido- 
latry, will  rife  up  in  judgment  againft  the 
wicked  men  of  thefe  more  enlightened 
times,  who  profeffing  to  believe  in  God, 
yet  live  in  a  neglefl  of  worfhipping  him, 
and  attempt  even  to  argue  in  defence  of 
fuch  a  condu6l. 

Again  :  The  influences  which  we  receive 
from  God,  are  an  unanfwerable  argument 
for  the  worfhip  of  him.  For,  do  we  not 
receive  every  good  thing  from  his  gracious 
hand  ?  Is  it  not  he  who  governs  the  feafons, 
and  by  a  continued  miracle,  produces  all 
thofe  things  of  which  we  fland  in  need  ? 
How  then  can  we  ftand  excufed  from  wor- 
fhipping  fo  gracious,  fo  good  a  Being  ?  by 
whofe  bounty  we  are  nourifhed,  by  whofe 

power 


SERMON    VIII.  155 

power  we  are  protefted,  by  whofe  preferv- 
ing  hand  we  are  holdeji  up  everji?2ce  we  were 
born.  Does  it  not  naturally  follow  from 
the  enjoyment  of  fiach  bleffings,  that  we 
are  to  praife  and  honour  him,  that  we  are 
to  look  up  to  him  for  our  aid  and  fupport, 
that  we  are  to  beg  of  him  the  continuance 
of  that  mercy  which  is  over  all  his  works  ? 

Thus  itfeems,  that  the  worfhip  of  God 
flows  naturally  from  the  relation  we  iland 
in  to  him,  from  the  nature  of  his  perfefti- 
ons  and  attributes,  and  from  the  influences 
which  we  receive  from  him. 

Which  lafl  argument  may  ftill  carry  us 
further:  when  we  reflect  on  our  own  in- 
firmities, on  the  weak  and  helplefs  condi- 
tion of  our  nature.  For  we  are  liable  to 
numberlefs  accidents  and  misfortunes ;  we 
are  fet  in  the  midfl:  of  many  dangers,  and 
utterly  unprovided,  by  any  power  in  our- 
felves,  to  guard  againft  thefe  evils;  and 
equally  unable  to  procure  ourfelves  any 
good.  Now  in  all  thefe  cafes,  fome  or  other 
of  which  really  affeft  all  mankind,  our  only 

re- 


remedy  is  addreffing  ourfelves  to  the  Su* 
j)reme  Power y  for  the  removal  of  any  afflicii- 
tions,  or  the  attainment  of  any  good.  So 
that  the  worfliip  of  God  Almighty  feems  ne- 
ceffarily  joined  to  our  condition;  the  moil 
defirable  circumftance  in  life;  theneceflary 
defence  againft,  and  the  propereft  applica- 
tion to  (otherwife)  infupportable  calami- 
ties. And  therefore  from  God  Almighty 
we  receive  the  blefEngs  of  life :  fo  from  him 
is  our  fafeguard:  under  the  Jhadow  of  his 
wings  only  can  we  be  fecure:  in  thewifdom 
and  tendernefs  of  his  providence  only,  we 
are  prote6led  from  thofe  unfpeakable  ills, 
which  would  unavoidably  intail  uporivUSi  a 
miferable  being. 


%'-^^r\ 


n-f^ii? 


Whether  we  look  on  the  fairer  or  lefs 
pleafing  fide  of  life,  it  will  appear,  that  we 
owe  all  our  happinefs  to  God  Almighty: 
and  therefore,  our  obligation  to  worfhip 
him,  every  way  appears  as  an  undeniable 
truth. 

It  being  certain  then,  that  God  is  to  be 
worfhipped;  we  will  confider  how  far  the 

argu- 


SERMON   VIII.         157 

argument  will  hold  for  wo  Aippng  him  in 

publick. 

,  Now,  if  we  reflea,  that  the  benefits 
which  God  beftows  are  either  general,  as 
they  relate  to  coUedive  bodies  of  men  and 
communities;  or  particular,  as  they  re- 
late to  individuals;  it  will  appear,  that  the 
obligation  will  arife  in  refped  to  both  thefe 

charafters. 

f     For,  as  every  one  acknowledges  God's 
-.  general  providence  or  care  over  cities  and 
-ftates;  fo  muft  he  allow  that  he  is  m  that 
light  to  be  worlhipped  by  them,  as  fuch : 
which  can  be  no  otherwife,  than  in  a  pub- 
s  lick  manner.   As  therefore  every  individual 
man  is,  as  has  been  already  proved,  under 
an  obligation  to  the  worlhip  of  God  upon 
his  private  account,  fo  will  it  follow  that 
kingdoms  and  ftates  are  under  an  obliga- 
tion, to  acknowledge  their  dependence  up- 
on God,  in  their  publick  capacity.     And 
this  is  the  rife  of  an  inftituted  national  Re- 
ligion: that  a  whole  nation  may,  as  fuch, 
in  fome  certain  method,  join  in  the  wor- 

fhip 


15S         SERMON  Via 

(hip  of  God.  Accordingly,  as  all  people 
(which  has  been  already  obferved)  acknow- 
ledge the  neceflity  of  worfhipping  God ;  fo 
did  all  nations  inftitute  fome  form  of  Reli- 
gion, to  be  obferved  by  all,  as  the  diftin- 
guifhing  mark,  by  which  they  might  all  be 
known  to  comply  with  this  natural  duty  : 
fo  that,  at  length,  it  is  become  in  fome  de- 
gree the  teft  whether  men  have  any  Reli- 
gion or  no :  and  their  publick  conformity 
or  refufal,  the  proof  of  their  private  fenti- 
ments.  I  would  not  have  it  thought,  that 
I  intend,  by  this  reafoning,  to  argue  thofe 
out  of  all  Religion  who  do  not  conform: 
but  it  may  raife  a  queftion,  how  far  they 
fhut  themfelves  out  of  the  benefits  of  a 
publick  body,  by  difienting  from  the  na- 
tional Church. 

But  further  :  If  God  is  to  be  worfliip- 
ped  at  all,  it  will  follow,  that  we  ought  to 
worfhip  him  in  publick.  For,  is  not  every 
teftimony  of  our  refpeft  the  more  fo,  the 
more  publick  it  is  ?  Does  it  not  aflert  the 
honour  of  God  more  confpicuoufly,  that 

we 


SERMON   VIIL  159 

we  honour  him  in  publick  ?  Why  then,  if 
we  honour  him,  Ihould  we  not  honour  him 
in  the  moft  publick  manner  we  can  ?  in  that 
manner,  which  will  more  powerfully  fhew 
the  fenfe  of  his  mercies;  which  will  excite 
others  to  the  worfliip  of  him,  to  the  in- 
creafe  of  his  glory,  and  the  honour  of  his 
great  name?  For,  furely,  we  can  never  too 
fenfibly  teftify  our  gratitude  to  him,  or  our 
dependence  on  him.  Nay,  we  cannot,  with- 
out fm,  omit  any  opportunities  of  advanc- 
ing his  glory,  and  of  fetting  forth  his 
praife. 

It  appears  therefore,  that  the  obligation 
to  worfhip  God  in  publick,  is  of  equal  force 
with  that  pf  worfhipping  him  at  all.  Which 
argument,  if  any  would  evade  the  force  of, 
yet  hov/  fhall  he  get  clear  of  another^  name- 
ly, that  wherever  God  Almighty  has  made 
a  revelation  of  himfelf,  there  he  has  ex- 
prefly  commanded  a  publick  wordiip  of 
him?  For,  am.ong  the  Jews,  he  required  a 
tabernacle,  for  all  the  congregation  to  re- 
fort  to  for  this  purpofe :    and  afterwards, 

when 


i6o         SERMON    VIIL 

when  the  kingdom  was  ereiled,  exprefly 
commanded  a  temple  to  be  buih  for  his 
worfhip,  and  obUged  all  the  nation  to  come 
thither  three  times  a  year. 

Under  the  Chriftian  difpenfation,  as 
men  enjoy  many  fignal  advantages  above 
the  ^ews^  in  being  eafed  of  the  burden  of 
the  ceremonial  obfervances;  fo  do  they  in 
this  particular.  For,  though  the  worfiiip 
of  God  in  publick  fubfifts  under  the  law  of 
Chrift,  yet  it  admits  of  fuch  alterations  in 
the  purer  part  of  the  Chriftian  world,  as 
make  this  duty  both  eafy  and  pleafant  to 
them.  ;fft 

And  the  expediency  of  publick  places  of 
worfliip  fet  apart  for  this  very  thing,  fhews 
itfelf  at  one  view  to  any  confiderate  man. 
For  who  will  not  acknowledge,  that,  in 
point  of  decency,  it  is  a  great  advantage, 
to  have  fuch  places,  wherein  they  may  ad- 
drefs  themfelves  to  their  Maker?  Where 
neither  interruptions  from  the  world  may 
break  in  vipon  their  devotion,  nor  any  com- 
merce with  one  another  withdraw  their  mind 

from 


JiSERMON  VIII.        i6i 

from  that  due  attention  which  they  owe  to 
the  occafion  of  their  coming?  where,  in 
fine,  the  folemnity  of  the  place,  and  the 
importance  of  the  bufinefs  there,  contri- 
bute to  infpire  into  holy  minds  that  pious 
ardour,  not  fo  eafily  acquired  in  their 
clofets  ? 

And  laftly :  We  have  a  powerful  induce- 
ment to  the  due  obfervance  of  this :  name- 
ly, that  of  a  bleffing  exprefsly  annexed  to  it. 
For,  fays  our  Lord,  Wherefoever  two  or  three 
of  you  are  gathered  together^  there  am  I  in 
the  midji  of  you:  There  will  I  afford  you 
my  gracious  prefence,  and  grant  you  your 
requefts.  A  high  honour  conferred  upon  us ; 
a  prevailing  motive  with  all  good  men  to 
attend  that  worfhip,  to  which  is  promifed 
fo  glorious  a  fuccefs. 

^  cThus  have  I  fhewn  the  necefiity,  theex^ 
pediency,  and  the  advantage,  of  worfliip- 
ing  God  in  publick,  fuitably  to  the  firft 
part  of  the  defign  of  this  difcourfe ;  which 
was  to  fhew  the  obligation  we  are  under  to 
the  performance  of  thisdlity.  Wewillpro- 
L  ceed. 


i62       SERMON  VIII. 

ceed,  in  the  further  purfuit  of  it,  to  make 
fome  refleffions  on  what  has  been  ah'eady 
delivered. 

From  what  has  been  delivered  on  this 
fubjeft  then,  .we  learn  the  great  fm  of  ne- 
glecting to  frequent  the  church  of  God. 
For  by  it  we  do,  in  effeft,  deny  our  ac- 
knowledgment of  our  dependence  upon 
him  5  we  difown  him  for  our  Creator;  and 
declare  that  we  expeft  nothing  from  his 
hands:  than  which,  there  cannot  be  a 
higher  affront  given  to  the  majefty  of  God. 
For,  by  fuch  a  condu6l,  we  declare,  that 
we  put  our  truft  in  ourfelves,  and  not  in 
him :  that  our  fufficiency  is  of  ourfelves, 
and  not  of  God.  For  it  is  to  be  prefumed, 
that,  if  people  believed  that  there  was  a 
God,  and  that  they  received  every  thing 
from  him :  they  would  addrefs  themfelves  to 
him,  to  intreat  his  proteflion,  and  to  thank 
him  for  his  mercies.  And  by  parity  of  rea- 
fon  it  may  be  concluded,  that  they  who  do 
not  worfhip  him  do  deny  all  this :  fo  that, 
ineffeft,  refufmg  toworfliip  him,  is  deny- 
4  i"S 


SERMON  VIII.        163 

ing  his  being,  and  running  back  into  down- 
right atheifm.  For,  what  better  can  be 
concluded  from  fuch  a  conduft:  or  what 
truft  is  to  be  put  in  their  words,  that  they 
acknowledge  him,  if  by  their  works  they 
deny  him?  To  negle6l  therefore  to  worfhip 
God,  is  one  of  the  higheft  fins  that  can  be 
committed:  inafmuch  as  it  tends  to  th^ 
worfl:  of  crimes,  the  very  difbelief  of  his 
being  at  all. 

And  let  no  one  fay,  that,  though  I  do 
not  come  to  church,  yet  I  worfhip  God  at 
home.  For  if  that  be  fufficient,  why  was 
any  publick  worfhip  at  all  commanded  ? 
Or  if  it  be  necefTary  for  any,  why  not  for 
you  as  well  as  for  others  ?  And  how  comes 
the  omifTion  of  that  in  you  to  be  no  crime* 
which  to  perform,  is  a  duty  incumbent  on 
every  body  elfe? 

Nor  let  any  one  fay,  I  am  far  from  dif- 
believing  in  God,  for  I  worfhip  him  in  pri- 
vate. For  who  knows  the  truth  of  this  ? 
Does  not  fuch  a  man  do  all  that  is  in  his 
power,  to  make  the  world  believe  the  con- 
L  z  trary? 


1 64       SER  MOil^Vm. 

trary  ?  God  has  commanded  the  worfhip  of 
himfelf,  both  in  publick  and  private.  A 
man  neglects  the  publick  worfhip  of  him, 
and  alledges  in  his  defence,  that  he  does 
his  duty  in  private :  But  how  are  the  world 
to  come  at  the  knowledge  of  this  ?  They 
fee  one  command  without  fcruple  vio- 
lated. They  muft  judge  by  appearances. 
They  will  therefore  conclude  thereupon, 
that  he  has  as  little  fcruples  about  the  other. 
Now  every  good  man  knows,  that  he  is  to 
abjlain  from  all  appearance  of  evil.  He  is 
carefully  to  avoid  giving  occafion  for  any 
reprefentations  to  his  difadvantage :  much 
more  the  leading  his  neighbours  into  un- 
charitable cenfures,  built  upon  miftakes.— 
Therefore  he  cannot  anfwer  fuch  a  con- 
dud:  he  cannot  juftify  throwing  a  flum- 
bling-block  in  the  way  of  others:  and 
therefore,  if  he  believes  as  others  do,  he 
ought  publickly  to  give  proof  of  it  y  and  if 
he  does  not,  he  muft  charge  their  conclu- 
fions  upon  himfelf. 

Nor 


SERMON  VIII.       165 

Nor  will  it  be  fufficient  to  take  refuge  in 
this  plea :  God  knows  my  heart,  and  the 
truth  of  this,  whatever  the  world  fay  upon 
it.  For  will  God  juftify  that  which  is 
wrong  ?  Will  he  accept  difobedience  ? 
Granting  that  he  worfliips  him  in  private, 
what  then?  Has  not  God  commanded  him 
to  join  in  the  publick  worfliip  of  him  ? 
And  will  the  doing  the  one  only,  acquit 
him  of  the  obligation  to  perform  the  other? 
It  is  certain,  that  it  will  not:  that,  accord- 
ing to  the  Chriftian  pattern  of  obedience, 
it  cannot.  And  therefore,  all  fuch  appeals 
to  God  Almighty  are  vain  in  themfelves, 
and  dangerous  in  their  confequences :  vain 
in  themfelves,  becaufe,  at  the  inftant,  they 
who  make  them  muft  know  that  they  can- 
not juftify  their  conduct,  and  dangerous  in 
their  confequences,  becaufe  they  call  upon 
God  Almighty,  to  be  a  witnefs  of  their  re- 
fufal  to  comply  with  what  he  has  com- 
manded. 

L  3  SER- 


(  i67) 

SERMON    IX, 

On  BROTHERLY  LOVK 


S.  JOHN  xiii,  34. 

A  new  commandment  give  I  unto  youy 
that  ye  love  one  another. 

THE  Apoftle   in  this,   and  the  fuc- 
ceeding  chapters,  relates  the  adions 
and  difcourfes  of  our  Saviour,  immediately 
preceding  his  paffion.     Among  which  none 
furely  defer ve  greater  attention,  than  thofe 
pathetical   injun6lions   of  his   concerning 
Chriftian  charity.    The  time  in  which  he 
delivered  them,   being  now  before  the  feajl  of 
the  pajfover 'y —  the  manner  with  which  the 
Apoftle  introduces  them  ;  having  loved  his 
own  which  were  in  the  worlds  he  loved  them 
unto  the  end  \ — and  above  all,  the  fignificant 
example   he  was   going  to  give   them  of 
Chriftian  humility,  and  charity  to  the  fouls 

L  4  and 


i68        SE  RMON   IX. 

and  bodies  of  Men  -,  —  imprefs  altogether  a 
ftrong  and  forcible  image  upon  the  minds 
of  all  his  followers,  of  the  neceffity,  the  ex- 
cellency, and  mighty  importance  of  this  duty. 
For  being  juft  departing  out  of  this  world, 
he  leaves  this  duty  as  the  diftinguifhing 
mark  of  his  difciples  :  iy  thisjhall  all  men 
know  that  ye  are  my  difciples^  if  ye  love  one 
another.  Being  to  deliver  to  us  his  precept 
of  love,  the  Apoftle  introduces  it  with  a  re- 
mark, that  he  loved  us  unto  the  end.  Be- 
ing juft  ready  to  give  the  greateft  inftance 
of  love  that  could  poffibly  be  given  ;  he 
reafons  with  his  difciples  about  the  nature 
and  neceffity  of  their  praflifmg  it  likewife. 
In  difcourfing  therefore  upon  thefe  words,  I 
fliall  enquire, 

I.  Upon  what  accounts  our  Saviour 
might  call  the  Commandment  of  loving  one 
another,  a  new  commandment, 

II.  Shew  fome  inftances  in  which  the 
praftice  of  Chriftian  charity  peculiarly  con- 
fifts ;  imply ed  in  the  precept  of  loving  one 
another. 

I.  I.  The 


SERMON   IX.       169 

L  I.  The  commandment  of  loving  one 
another  was  a  7tew  Commandment  with  re- 
fpe6l  to  the  objeft  and  extent  of  it. 

The  Jews  certainly  underftood  the  pre- 
cept of  charity,  as  delivered  in  their  law,  to 
extend   no  farther  than  to  thofe  of  their 
own  religion  and  nation.     For,  as  all  rela- 
tions and  alliances  with  the  neighbouring 
Gentiles  were  ftriclly  forbidden,  and  fo  all 
manner  of  intercourfe  and  correfpondence 
entirely  cut  oiff  between  them ;  they  by  de- 
grees, from  not  converfing  with  them,  grew 
to  hate  and  abhor  them  -,  and  indeed,   ab- 
ftained  from  fliewing  them  the   common 
offices  of  humanity.     To  obviate  which  un- 
reafonable  proceeding,  we  find  our  Saviour 
in  St,  Luke ^  anfwering  the  queftion,  who  is 
my  neighbour  ?  by  the  parable  of  the  man 
who  fell  among  thieves.     And  at  the  con- 
clufion,  bids  the  lawyer  go  and  do  likewife. 
As  if  he  had  faid,  "  do  thou  learn  from  this, 
"  that  any  man  in  diftrefs,  though  he  be  to 
*'  thee  as  a  Jew  to  a  Samaritan^  upon  terms 
"  of  open  and  avowed  enmity,   yet  is  he, 
*'  and  ought  to  be,  looked  upon  by  thee  as 


"a 


I70        SERMON   IX. 

"  a  proper  objeft  of  thy  compaffion  and 
"  mercy."  From  which  paflage,  compared 
with  the  text,  I  underftand,  that  the  pre- 
cept of  loving  one  another,  is  not  confined 
to  the  body  of  Chriftians,  but  extends  to 
the  whole  race  of  mankind.  And  to  this 
fenfe  was  our  Saviour's  pra6tice  conform- 
able j  whom,  this  Apoftle  in  the  fourth 
chapter  introduces,  converfmg  freely  with 
a  Samarifan  woman. 

And  fuitable  to  this  is  the  Apoftle  St. 
PauTs  exhortation  ;  Brethren^  let  us  do  good 
unto  all  metiy  but  efpecially  unto  thofe  who  are 
of  the  houfehold  of  Faith.  Where,  as  the 
houfehold  of  Faith  is  fet  to  exprefs  the 
whole  body  of  Chriftians,  to  whom  prima- 
rily we  are  to  exercife  our  love  and  charity  j 
the  other  part  of  the  exhortation,  either 
fignifies  thofe  who  are  not  Chriftians,  or 
clfe  it  fignifies  nothing  more  than  what  the 
Apoftle  had  already  faid. 

Our  Saviour  might  therefore,  upon  this 
account,  properly  ftyle  it  a  new  commafid-- 
ment^  confidering,  that  in  regard  to  the  la- 
titude 


SERMON    IX.         lyr 

titude  of  it,  it's  general  and  univerfal  influ- 
ence, it  was  no  longer  that  old  command- 
ment under  the  law.  For,  being  diverted 
of  thofe  national  and  perfonal  reftriclions, 
the  practice  of  it  was  no  longer  to  be  con- 
fined to  the  narrow  bounds  of  the  land  of 
Judah^  nor  circumfcribed  within  the  fmall 
extent  of  it's  religion  and  government. 

2.  As  in  the  object  and  extent  of  it,  the 
commandment  of  loving  one  another,  was 
properly  ftyled  a  new  commandment ;  fo  like- 
wife  the  nature  of  it,  and  of  the  duties 
comprehended  under  it,  may  juftly  entitle 
it  to  that  diftinftion.  For,  as  all  moral 
duties  in  general  were  greatly  advanced  in 
their  excellency,  by  the  addition  made  to 
them  in  the  Gofpel ;  fo  this  of  love  in  par- 
ticular received  a  very  eminent  alteration. 
For  neither  the  befl:  of  the  Gentiles,  who 
had  a  great  infight  into  the  law  of  nature 
or  reafon,  nor  the  "Jews^  upon  the  moft 
fcrupulous  and  nice  enquiry  into  their  law 
in  this  refpeft,  underftood  the  precept  of 
loving  one  another  in  that  exalted  pitch,  to 

which 


172        SERMON    IX. 

which  our  Saviour  has  raifed  it.    To  in- 
ftance  in  but  one  branch  of  it,  the  forgiving 
of  injuries  and  loving  our  enemies.     The 
Jewip  inftitution  was  very  exaft  and  rigor- 
ous in  the  punifhment  of  injuries  and  vi- 
olence, by  requiring  the  fame  to  be  inflift- 
ed  upon  the  offender,  in  v^hich  he  had  of- 
fended.    Thus,  an  eye  for  an  eye^  a  tooth  for 
a  toothy  was  the  retaliation  appointed  by  the 
law.     And  again,  whereas  the  duty  of  lov- 
ing one  another  was  reftrained;  //  hath  been 
faidy  thou  fialt  love  thy  neighbour^   a7id  bate 
thine  enemy  :  Chrift's  injundlion  is,   Love 
your  enemies y  blefs  them  that  ciirfe  yoUy  do  good 
to  them  that  defpitefuUy  ife  you  and  perfecute 
you, — As  this  was  not  included  in  their  pre- 
cept of  love,  and  confequently,  a  virtue  en- 
tirely new  to  them,  it  might  properly,  on 
this  account,  be  ftyled  a  ?iew  com^nandment. 
3 .  The  circumftance,  on  w^hich  is  found- 
ed our  obligation  to  this  duty,  as  enjoined 
^    by  Chrifiy  was  intirely  new,  and  different 
from  that  motive  upon  which  the  fewifh 
and  Gentile  world  prailifed  it. 

The 


SERMON    IX.         173 

The  motive  by  which  the  Gentiles  were 
influenced  to  the  performance  of  it,  was  the 
obligation  they  apprehended  themfelves  un- 
der thereto,   founded  either  on  the  natural 
relation  between  man  and  man,  or  on  the 
fitnefs  and  expediency  of  the  duty  itfelf  to-, 
wards  promoting  the  good  of  fociety.  And 
the  generality  being  (no  doubt)  more  in- 
fluenced by  interefl:,   than  the  reafonable- 
nefs  and  jufl:ice  of  a6ling  fo ;  it  was  hardly 
praftifed  by  any  but  thofe  who  were  a6lu- 
ated  by  a  principle  of  interefl:;  and  by  them 
no  further  than  was  neceflary  to  anfwer  the 
end  they  propofed  by  it.     To  this  circum- 
fl:ance   there  was  fuperadded  to  the  "Jews 
another,   the   pofitive  command   of  God  ^ 
which,  by  virtue  of  his  legiflative  authority, 
he  laid  on  them  ;  and  affixed  punifliments 
to  the  breach  of  it,  to  be  infli6led  in  the 
fame  manner  on  the  offender,  in  which  he 
had  offended. 

But  we  have  another  motive  to  the  love 
of  our  neighbour,  befides  all  thefe,  drawn 
from  a  circumftance  entirely  nsw ;  namely, 

the 


174        SERMON  IX. 

the  love  of  Chrift:  who  came  into  the  world 
to  fave  us,  who  laid  down  his  life  for  us. 
And,  that  this  is  urged  as  the  motive  by 
our  Saviour  himfelf,  appears,  by  his  own 
words  fet  down  by  St.  John  >  This  is  my 
commandment^  that  ye  love  one  another y  as  I 
have  loved  you.  And  in  the  following  part 
of  the  fame  difcourfe,  in  laying  before  them 
the  great  value  they  ought  to  fet  upon  his 
love;  Ye  have  not  chofen  me^  but  I  have  chofen 
yoUy  and  ordained  that  ye  Jhould  go  and  bring 
forth  fruity  and  that  your  fruit  Jhould  remain  ^ 
and  that  whatfoever  ye  ajk  of  the  Father  in  my 
name  he  jhall  give  it  you, —  He  clofes  it  with 
thefe  words  :  Thefe  things  I  command  you,  that 
ye  love  one  another.  As  if  he  had  faid,  "  All 
"  this  concerning  my  love,  I  inculcate  upon 
"  you,  that  ye  likewife  may  abound  in  the 
*^  practice  of  charity  toward  your  brethren." 
Which  method  of  prefling  our  obedi- 
ence to  this  precept,  St.  John  himfelf  pur- 
fues  in  his  firft  epiftle.  In  this  was  manifeji- 
ed  the  love  of  God  towards  us,  becaufe  that  God 
Jent  his  only  begotten  Son  into  the  worlds  that  we 

might 


SERMON    IX.         175 

might  live  through  him.  Herein  is  love  ;  ?20t 
that  we  loved  God y  but  that  he  loved  uSy  andfent 
his  Son  to  be  the  propitiation  for  our  fins. 
He  then  pathetically  exhorts  us  to  the  prac- 
tice of  love  and  charity,  from  that  great  and 
ftupendous  example  ^  Brethren^  if  God  fa 
loved  USy — we  ought  alfo  to  love  one  another. 
This  motive  therefore  to  the  praftice  of 
love,  draw^n  from  the  confideration  of  the 
love  of  God  and  Chrift  our  Saviour,  might 
properly,  upon  this  account,  flyle  it  a  nem 
commandment. 

II.  I  proceed  now  to  fhew  fome  inftances. 
In  which  the  pra6lice  of  Chriftian  charity 
confifts.  Which  before  I  do,  I  fhall  pre- 
mife  in  general,  that  in  order  to  a  full  per- 
formance of  this  duty,  we  muft  lay  afide  all 
pccafional  differences  and  diftinftions,  and 
bear  an  univerfal  good-will  to  all  mankind. 
Our  Saviour,  in  dying  for  all  the  world,  has 
thrown  down  the  partition-wall  between 
^ew  and  Gentile  :  and  has  thereby  fhewn 
us,  that  it  is  not  difference  in^countiy  or 
religion,  that  can  exempt  us  from  exercifing 

ou^ 


176         SERMON  IX. 

our  charity  to  all  men  5 — that,  however  we 
may  be  determined  to  particular  friendfliips 
and  afFeftions,  there  are  yet  fome  circum- 
ftances,  wherein  no  diftinftion  is  to  be 
made  between  man  and  man.  Such  are, 
a  readinefs  to  perform  the  common  offices 
of  humanity,  even  to  the  enemies  of  Chrif- 
tianity  :  that,  by  compaffionating  their  er- 
rors, inftead  of  inveighing  againft  their  ob- 
ftinacy,  and  behaving  to  them  with  cand- 
our and  mildnefs,  we  may  prove  ourfelvcs 
true  difciples  of  Chrift.  And  we  m.ufl:  ever 
be  careful,  to  temper  our  zeal  for  God's 
glory  with  a  moderation,  which  may  fhew 
that  we  are  concerned  only  for  his  honour, 
and  the  welfare  of  our  fellow-creatures. 

Having  juftpremifed  this  general  pre- 
caution, I  proceed  more  particularly  to  ob- 
ferve,  that  with  refpeft  to  the  fpiritual  wel* 
fare  of  our  neighbour,  we  may  exert  our 
Chriftian  charity, 

\Jl,  By  efteemingand  publickly  honour- 
ing the  good  and  virtuous.  For  hereby  we 
efpoufe  the  caufe  of  godlinefs  5  we  fupport 

the 


SERMON    IX.       177 

the  decaying  intereft  of  religion,  and  make 
a  worthy  profeflion  of  the  firmnefs  of  our 
faith,  and  the  regard  we  pay  to  the  com- 
mands of  God.  Hereby  v/e  ftrengthen  the 
refolutions  of  our  weak  neighbour  5  and  by 
appearing  advocates  for  religion,  confirm 
him  in  thofe  refolutions,  which  might  other- 
w^ife  be  Ihaken  by  the  prevailing  example, 
the  artful  allurements,  the  terrifying  power 
and  number,  of  the  wicked.  We  counte- 
nance him  in  the  performance  of  religious 
duties ;  we  maintain  him  in  the  praftice  of 
what  is  juft  and  right  -,  and  by  our  affiftance 
he  proceeds  boldly,  nor  is  afraid  to  en- 
counter the  malice,  wit,  and  ridicule, 
which  a  great  part  of  mankind  exercife  on 
perfons  of  a  virtuous  and  religious  difpo- 
lition. 

And  what  greater  charity  can  there  be 
Ihewn  to  our  neighbour,  than  by  thus  en- 
abling him  to  walk  ftedfaftly,  to  contribute 
to  the  keeping  him  within  the  bounds  of 
his  duty  ;  and  fo  to  guide  his  feet  i?zto  the 
'way  of  peace? 

M  II.  An- 


178        SERM  ON  IX. 

II.  Another  inftance  of  our  Chriftian 
charity  is,  the  admoniflimg  the  wicked  to  a 
better  courfe  of  life. —  It  muft  be  owned, 
that  this  is  a  nice  point,    and  a  difficult 
duty  to  be  rightly  difcharged.     But  never- 
thelefs,  we  are  to  ufe  our  endeavours ;  and 
the  more  difficult  the  undertaking,  fomuch 
the  greater  pains  ought  we  to  take  about  it. 
If  we   faw  a  friend  in  danger  or  diftrefs, 
would  we  refufe  to  help  him,  becaufe  we 
apprehended  it  difficult  to  fave  him  ?  Would 
we  not  rather  put  out  greater  ftrength,  and 
ufe   more   forcible   means   to  affift  him  ? 
How  much  more  then,  when  his  eternal 
inheritance,    and   everlafting  peace  are  at 
ftake  !    The  difficulty  of  fucceeding  there- 
fore,  fhould  never  deter  us  from  the  per- 
formance of  this  truly  Chriftian  office  ;  but 
rather  fhould  make  us  more  careful  in  the 
difcharge  of  it.     We  fhould  ftudy  the  tem- 
per, confider  the  circumftances,  regard  the 
weaknefs  of  the  perfons  we  admonifh ;  and 
take  care  to  touch  upon  his  failings  with 
tendernefs,  to  reprove  his  faults  with  mild- 
4  nefs 


SERMON    IX.       179 

nefs  and  fweetnefs,  and  to  treat  afFeftionate- 
ly  his  perfon   while  we  blame  his  follies. 
If  he  returns  our   admonitions  with  anger 
and  refentment,   never  to  fly  into  paflion, 
nor   tax  his  vices  feverely,    nor  threaten 
punifliment  imperioufly,  but  with  temper 
fet  before  him  the  flate  of  his  foul,  and  the 
unavoidable  certainty  of  his  eternal  ruin, 
if  he  continues  in  his  evil  courfe.   To  thefe 
prudent  endeavours  fhould  be  added  a  readi- 
nefs  to  do  him  kind  offices;  and  who  knows 
but  we  may  touch  his  heart,   and  thereby 
reap  the  prefent  fatisfaftion,  and  one  day 
the  reward,  of  h.'Avmgfaved  afoidfrom  death  ? 
III.  THEdutyofChriftian  charity  obliges 
us  likewife  to  correft  the  errors,  and  inform 
the  underfl:anding,  of  our  ignorant  or  mif- 
taken  neighbour.     For,  as  the  condu61:  of 
our  lives  depends  greatly  upon  the  forming 
true  and  juft  notions  of  the  Deity,  and  the 
nature  and  obligation  of  his  commands  -,  fo 
is  it  a  great  inftance  of  our  love  to  our  neigh- 
bour, to  endeavour  to  rectify  his  miftakes,  and 
reform  his  religious  principles,  by  fixing  him 

u  z  in 


i8o         SERMON   IX. 

in  the  firm  belief  of  thofe  do6lrines,  and 
thofe  only,  which  are  plainly  revealed  in 
Scripture,  and  have  a  real  foundation  in 
God's  pofitive  command.     Herein  have  we 
the  example  of  our  blefled  Saviour  to  lead 
us,  to  direft  us  in  the  performance,  and  to 
encourage  us  to  the  diligent  execution  of 
it.  To  lead  us, — in  that  he,  the  Captain  of 
our  Salvation,  hath  ftiewn  us  the  way,  in 
corning  a  light  into  the  worlds  that  whofoever 
hiieveth  on  him  Jidoiild  not  abide  in  darknefs  ; 
that  is,   that  he  might  deliver  us  from  a 
ftate  of  ignorance,  and  inftruft  us  in  that 
wifdom  which  is  unto  falvation.     To  direft 
us,  —  in  that  he  hath  pointed  out  to  us  the 
methods  of  proceeding.  To  encourage  us, — 
in  that  he  has  afcertained  a  glorious  and 
ample  recompence  to  our  fmcere  endeav- 
ours :  according  to  that  of  the  Apoftle  St. 
yames  5   Brethren  y  if  any  of  you  err  from  the 
truths  and  one  convert  him^  let  him  kno^^v  that 
he  which  converteth  afmiier  from  the  error  of 
his  ways  pall  fav'e  a  foul  from  deaths  andjhall 
hide  a  multitude  of  fins. 

These 


SERMON    IX.         i8i 

These  are  the  inftances  in  which  the 
praftice  of  Chriftian  charity  confifts,  with 
refpefl  to  the  fpiritual  welfare  of  our  neigh- 
bour. And  to  the  [practice  of  it,  as  it  is 
thus  fet  down,  we  are  obliged  by  the  com- 
mand laid  upon  us  by  the  Apoflle,  to  love 
one  another^  even  as  Chriji  loved  us.  Now 
Chrift  came  into  the  world  to  fave  finners. 
The  end  and  defign  of  the  gofpel-dlfpenfa- 
tion  waSj  to  deliver  mankind  from  the 
flavery  of  fm,  and  the  punifhment  confe- 
quent  thereupon ;  to  difpel  thofe  clouds 
of  ignorance,  which  hung  over  us  and  ob- 
fcured  our  underftandings  y  to  give  us  a 
clearer  and  more  perfeft  knowledge  of  God, 
and  of  the  methods  whereby  we  may  find 
.  grace  in  his  fight.  To  this  great  inftance 
of  afi'eftion,  the  leaft  return  we  can  make 
is,  to  have  a  compaffionate  love  of  fouls, 
and  to  take  all  occafions,  and  fnatch  all 
opportunities  of  promoting  the  fpiritual 
v/elfare  of  our  neighbour. 

The  inftances  like  wife,  in  which  we  may 
and  ought  to  further  his  temporal  good,  I 
proceed  to  in  the  next  place. 

M  3  Christ- 


i82         SERMON  IX. 

Christian  Charity  obliges  us  to  pro- 
mote the  temporal  good  of  our  neighbour ; 

iji.  By  defending  and  vindicating  his  re- 
putation. 

The  lofs  of  reputation,  may  be  juftly 
efteemed  the  greateft  evil  which  can  befal  a 
man  :  fince  by  it  his  credit  in  bufmefs,  and 
his  fuccefs  in  the  vs^orld,  is  intirely  fupport- 
ed.  The  precept  therefore  of  loving  one 
another,  obliges  us  to  maintain  his  charac- 
ter when  attacked  :  it  being  doubtlefs  a 
proper  expreffion  of  our  love  towards  him. 
In  regard  to  ourfelves, —  we  fhould  be  flow 
in  believing  malicious  reports  to  his  difad- 
vantage,  and  dull  in  underftanding  the 
mean  infmuations  of  thofe  who  are  ready 
to  malign  him.  We  fliould  weigh  well  the 
charafler  of  him  who  is  doing  this  ill  office, 
and  be  very  well  affured,  that  neither  ill- 
nature,  intereft,  or  malice,  have  any  fliare 
in  the  accufation.  Light  fufpicions  can  ne- 
ver juftify  our  refigning  the  opinion  we 
had  of  his  integrity  ^  nor  plain  information, 
without  pofitive  proof,  acquit  us  of  the 
guilt  of  doing  him  an  injury. 

But 


SERMON  IX.         183 

But  farther: —  This  precept  of  love  ob- 
liges us  to  remove  the  ill  impreffions  other 
perfons  may  have  received,  and  to  endeav- 
our the  reftoring  him  to  their  good  opini- 
on, by  oppofing  the  flander  which  loofe  and 
intemperate  tongues  may  have  uttered  a- 
gainft  him,  by  producing  all  the  proofs  of 
his  innocence,  which  we  know  may  be  fer- 
viceable  to  his  caufe,  and  by  taking  care  at 
leaft,  that  he  fliall  not  be  fufpefted  without 
reafon,  nor  condemned  without  conviction. 

zdly.  Another  proper  expreffion  of  our 
obedience  to  the  precept  of  loving  one  an- 
other is,  —  the  pitying  and  relieving  the 
afflifted  ftate  of  our  neighbour :  by  giving 
our  advice,  by  employing  our  intereft,  and 
by  free  contributions.  It  is  certainly  no 
inconfiderable  part  of  Chriftian  charity,  to 
comfort  our  afflifted  neighbour,  by  fetting 
before  him  the  goodnefs  of  God  ;  by  ex- 
horting him  to  apply  by  prayer  for  a  happy 
ifTue  out  of  all  his  troubles,  or  patience  to 
undergo  his  fufFerings;  by  advifmg  him 
to  fuch  methods  as  are  moft  likely  to  ex- 
M  4  tricate 


i84       SEkMON    IX. 

tricate  him  out  of  his  difficulties  5  by  warn- 
ing him,  above  all  things,  of  the  danger 
and  folly  of  giving  into  any  finful  compli- 
ances, or  of  going  about  any  wicked  fcheme 
to  mend  his  condition ;  by  perfuading  him 
that  affli6lions  are  fometimes  mercies,  and 
to  be  looked  upon  as  the  tender  corrections 
of  a  Father,  not  the  vengeance  of  an  in- 
cenfed  God :  that  therefore  they  fhould  ferve 
to  raife  his  fpirits,  to  enliven  his  hopes,  and 
to  ftrengthen  his  faith,  as  being  arguments 
of  God's  great  afFeftion  and  regard  for  him; 
fince  whojn  the  Lord  loveth  he  chaftneth^ 
and  fcoiirgeth  every  f on  whom  he  receivefh. 

Having  thus  endeavoured  to  compofe 
their  minds,  we  fhould  further  proceed  to 
ufe  our  intereft  with  thofe,  in  whofe  power 
it  is  to  mitigate  the  rigour  of  their  fortune. 
But  neither  is  this  all  we  are  bound  to  per- 
form. If  our  circumftances  will  afford  it,  we 
mufl  crownthefe  good  beginnings  with  free 
contributions  out  of  thofe  things  which  God 
has  given  us.  For,  faith  St.  James^  If  a  brother 
or  ajijler  be  jiaked  anddejlitute  of  daily  food^  ajid 


SERMON  IX,         185 

ye  fay  unto  tbem^  be  ye  warmed  and  filled^  not- 
withftanding  ye  give  them  not  tbofe  things 
which  are  Jieedful  for  the  body^  what  doth  it 
profit  ?  Therefore,  though  we  give  our  ad- 
vice, though  we  employ  our  intereft;  yet 
muft  our  hand,  as  well  as  our  heart,  be 
open  to  relieve  their  wants.  And  this  in- 
ducement have  we  to  it,  this  inexpreffible 
fatisfaftion  fhall  we  receive  from  it,  that  God 
will  place  it  to  his  account,  and  receive  it 
as  done  to  himfelf. 

^dly.  This  precept  of  loving  one  another 
obliges  us  to  rejoice  at  the  profperity  of  our 
neighbour. 

To  envy  and  repine  at  the  happinefs  of 
our  fellow-creatures,  as  it  is  an  infolent  be- 
haviour towards  the  Difpofeiiof  all  things, 
fo  is  it  void  of  that  benevolence  which  na- 
ture enjoins,  and  diredlly  contrary  to  the 
fpirit  of  love  infifted  on  in  theGofpel.  Pride 
and  felf-love,  are  the  foundation  of  this 
breach  of  Chriftian  charity.  The  ready  way 
therefore  to  avoid  the  guilt  of  it  is,  upon 
all  occafions  to  root  out  thefe  dangerous 

principles 


i86        SERMON   IX. 

principles  from  our  hearts,  by  learning  not 
to  think  more  highly  of  ourfelves  than  we 
ought  to  think,  and  by  endeavouring  that 
the  love  of  ourfelves  fhall  never  exclude  the 
love  of  our  neighbour.  The  example  of 
God  himfelf  has  laid  on  us  an  indifpenfible 
obFi  station,  to  rejoice  with  them  that  rejoice  : 
who  created  us  out  of  nothing,  that  he 
might  communicate  to  us  his  happinefs ; 
who,  when  we  had  forfeited  all  title  to  his 
favour,  by  a  ftupendous  aft  of  mercy  rein- 
ftatedus  in  his  grace,  and  by  his  overruling 
providence  daily  promotes  our  welfare.  He 
expects  therefore  furely,  that  we,  who  are 
partakers  of  the  benefits  w^hich  he  befiiows 
upon  his  creatures,  fliould  not  repine,  but 
rather  rejoice^  that  others  likewife  feel  the 
benign  influence  of  that  mercy  which  is 
over  all  his  works.  The  contrary  fpirit,  is 
the  fpirit  of  the  Devil  :  who,  repining  at 
the  greatnefsof  the  Almighty,  and  prefum- 
ing  to  oppofe  his  power,  became  himfelf  an 
eliernal  obje6t  of  his  difpleafure  ;  and  is 
ftill  wifliing  and  contriving  the   ruin   of 

mankind  ; 


SERMON  IX.        187 

mankind  5  and  by  his  infinualions,  devices^ 
and  attempts,  daily  endeavours  to  render 
inefFefliial  the  gracious  meafures,  which 
God  has  taken  to  fecure  our  happinefs ;  aS 
the  Apoftle  teftifies  of  him.  Tour  adverfary 
the  Devil  goeth  about  fe eking  whom  he  may  de- 
vour. This  fpirit  then,  fo  contrary  to  that 
of  the  Gofpel,  we  muft  refift  5  it  neceffarily 
implying  in  us  a  defed  at  leaft  of  Chriftian 
charity,  whofe  property  it  is,  that  it  envieth 
not. 

j\.thly.  Another  branch  of  the  precept 
of  love  is,  the  forgiving  of  injuries  :  apart 
indeed  of  the  duty  of  a  Chriftian,  but  fo  ef- 
fential  to  the  right  difcharge  of  it^  that 
without  this,  all  the  reft  is  but  an  imper- 
feft  and  unprofitable  fervice^  a  fervice  that 
merits  no  regard,  and  will  be  entitled  to  no 
reward  from  God.  Nay,  fo  far  from  it, 
that  the  want  of  this  ftiall  utterly  debar  us 
from  any  favour,  and  be  an  invincible  ob- 
ftacle  to  our  hopes  of  happinefs.  This  has 
our  Saviour  fully  and  exprelily  declared  to 
us  in  the  Gofpel,  and  the  nature  of  the 

Chriftian 


i88        SERMON  IX. 

Chriftian  inflitution  fliewn,  to  be  but  a  rea- 
fonable  injunftion. 

In  the  excellent  form  of  addreffing  our- 
felves  to  God,  drawn  up  by  our  Saviour, 
are  thefe  words,  and  forgive  us  our  debts  as 
we  forgive  our  debtors  :  whereby  we  befeech 
God  to  deal  with  us  even  as  we  deal  with 
others,  not  expe£ling  forgiven efs  ourfelves, 
unlefs  we  freely  extend  it  to  our  neighbour. 
Suitably  to  that  part  of  his  difcourfe  where- 
in he  affirms,  blejfed  are  the  merciful^  for  they 
fhall  obtain  mercy.  And,  left  any  one  fhould 
prefume  to  circumfcribe  or  fet  bounds  to 
this  duty,  he  informs  us  upon  the  queftion 
put  to  him  by  St.  Peter^  that  there  are  no 
limits  to  be  fet  to  the  performance  of  it,  but 
that  our  forgivenefs  muft  be  extended  to 
the  moft  frequent  relapfes,  and  that  we 
muft  ftill  pardon  offences  though  commit- 
ted without  number.  Upon  which  occa- 
fion,  and  further  to  ftiew  the  reafonable- 
nefs  of  this  injunftion,  he  introduces  the 
parable  of  the  king  taking  account  of 
his  fervants,  as  a  proper  refemblance  of 

God's 


SERMON  IX.         189 

God's  dealing  with  man  under  the  GofpeL 
The  vaft  difproportion  between  the  fums 
:of  ten  thoufand  talents,  and  an  hundred 
pence,  being  there  fet  down,  to  mark  the 
injuries  we  receive,  and  are  required  to  for- 
give, and  thofe  great  and  enormous  offences, 
which,  in  contempt  of  his  laws,  and  In  de- 
fiance of  his  threatnings,  we  daily  and  hourly 
commit  againft  God,  and  for  which  we  ob- 
tain pardon  upon  our  forrow  and  fubmif- 
fion.  But  the  load  of  this  intolerable  bur- 
den ftiall  yet  be  laid  upon  our  flioulders, 
if  we  forgive  not  our  brother  his  trefpaffes. 

And,  what  are  the  provocations  which 
we  receive  from  our  brethren,  thatwefhould 
not  forgive  them  ?  Surely  they  are  but  tri- 
fles ;  the  lofs  of  part  of  our  inheritance,  an 
encroachment  upon  our  liberties,  a  con- 
tempt of  our  perfon  and  parts .  How  much 
greater  is  God  than  we  are  ?  And  yet  we, 
who  fo  impatiently  bear  with  fuch  injuries^ 
nay,  fnatch  every  opportunity  of  retaliating 
them,  dare,  notwithftanding,  put  greater  af- 
fi*onts  upon  our  God.  Do  we  not  contemp- 

tuoufly 


I90       SERMO  N  IX. 

tuoufly  break  his  commands,  and  there- 
by violate  his  authority  ?  Do  we  not 
defpife  his  threatnings,  and  thereby  fet  at 
nought  his  power  ?  Do  we  not,  by  difre- 
garding  his  gracious  promifes,  undervalue 
his  goodnefs  ^  by  repining  at  his  difpenfa- 
tions  arraign  his  providence  -,  and  by  mur- 
muring at  his  afflifting  us,  tax  his  wifdom 
and  juftice  ? 

Shall  we,  who  do  thefe  things,  expeft 
forgivenefs,  and  yet  remain  inexorable  to 
thofe  who  offend  us  ?  Fond  and  unreafon- 
able  men !  Well  may  God  expoftulate  with 
us,  faying,  Are  not  my  ways  equals  are  not  your 
ways  unequal  ?  For  furely,  a  hard  and  un- 
forgiving temper  in  a  Chriftian  is,  in  re- 
gard to  his  profeffion,  the  greateft  contra- 
diftion  'y  and,  in  refpeft  of  his  future  ex- 
peftations,  the  greateft  abfurdity. 

The  duty  of  forgivenefs  then  appears  to 
be  abfolutely  neceffary,  were  it  only  upon 
this  confideration,  that  unlefs  we  forgive, 
we  ourfeives  certainly  fhall  not  be  forgiven. 
And  herein  I  have  purpofely  omitted  other 

argu- 


SERMON  IX.         191 

arguments,  which  might  be  ufed  to  per- 
fuade  us  to  the  pra6lice  of  it,  drawn  from 
the  advantage  which  it  muft  bring  to  fo- 
ciety,  and  the  long  deftruflive  train  of  mif- 
chiefs,  which  theretaUating  of  injuries  muft 
bring  upon  communities :  it  being  evident, 
that  peace  and  quietnefs,  eafe,  and  fecurity, 
cannot  be  preferved  among  men  who  in- 
dulge themfelves  in  the  paffion  of  revenge, 
and  are  daily  facrificing  to  then'  refent- 
ments. 

As  to  the  farther  extent  and  particulars 
of  this  branch  of  the  Chriftian  precept  of 
love,  I  fliall  not  now  enlarge  upon  it,  only 
leaving  you  this  remark,  that  our  terms  of 
forgivenefs  with  God  are  conditional  j  and 
that  if  w^e  fail  in  any  point  of  this  duty, 
we  are  not  to  expeft  from  God  forgivenefs 
for  the  like  offence ;  for  we  pray  for  for- 
givenefs even  fo  as  (and  no  other  wife  than) 
we  forgive  others.  For  with  the  fame  me  afar e 
moherewith  ye  meety  it  Jhall  be  me  afar ed  to  yoti 
agaifty  in  the  great  and  terrible  day  of  the 

Lord. 

Lastly; 


192         SERMON   IX. 

Lastly  :   There  are  fome  particulars 
contained   in  this  evangeUcal   precept  of 
loving  one  another,  which,  as  they  may  be 
reduced  to  fome  one  or  other  of  thefe  al- 
ready mentioned,  I   fhall  pafs  by,  or  but 
lightly  touch  upon  ;  —  Such  are,  a  reverent 
and   proper  behaviour  to  our  fuperiors,  a 
patient  fubmiffion  to  pains  and  penalties  in- 
flifted  on  us  by  lawful  authorities,  an  open 
undefigning  method  in  bufmefs,  a  gener- 
ous and  affable  deportment  to  inferiors,  a 
kind   and   affeftionate   treatment   of  our 
neighbours    infirmities,    a  favourable  and 
candid  conflruftion  of  the  words  and  ac- 
tions of  others  :  which  are  all  branches  of 
that  Chriflian virtue,  which, — is  kind^  vaunt- 
eth  not  itfelfy   is  not  puffed  up,  doth  ?20t  behave 
itfelf  unfeemly,  feeketh  not  her  own,  is  not  eafily 
provoked,  thinketh  no  evil  \ — bear  eth  all  things, 
believeth  all  things,  hopeth  all  things,  endureth 
all  things  j  rejoiceth   not  in  iniquity,    but  rc^ 
joiceth  in  the  truth. 

SER. 


(  193  ) 

SERMON   X. 

On  EDUCATION. 

PROV.  xxiL6. 

^rain  up  a  child  in  the  way  he  jhould 
go ;  and  when  he  is  oldy  he  will  not 
depart  from  it. 

THE  leaft  obfervation  of  the  world 
will  prove,  that  it  is  in  general  very 
much  corrupted ,  that  much  the  greater 
part  of  mankind  pay  but  little  regard  to 
their  religious  obligations,  and  follow  with 
much  more  application  the  gratifying  their 
paffions  than  the  performance  of  their 
duty.  It  is  acknowledged,  that  this  wrong 
byas  arifes  primarily  from  the  original  cor- 
ruption of  our  nature,  derived  from  the 
offence  of  our  firft  parents.  Neverthelefs, 
it  is  owing  likewife  to  many  other  caufes ; 
N  ^nd 


194         SERMON    X. 

and  to  none  more  than  the  want  and  ne- 
gleft  of  timely  inftruction,  to  the  little  care 
which  people  take  to  direft  young  perfons 
to  a  right  and  proper  way,  both  of  thinking 
and  afting. 

And  yet,  when  we  fee  perfons  raifmg  a 
building,  and  providing  that  it  fhall  rife  to 
the  fight  with  a  pleafing  and  advantageous 
proportion  5  is  it  not  to  be  lamented,  that 
lefs  diligence  is  ufed  to  build  up  a  young 
mind  to  the  pradice  of  goodnefs  ?  that  fo 
much  lefs  carefhould  be  beftowed  on  a  ftruc- 
ture  fo  infinitely  more  valuable,  even  the 
immortal  foul  of  a  rational  being  ?  that 
thofe  who  are  painfully  affected  with  an 
irregularity  in  the  material  world,  fliould 
not  have  at  leafl:  as  ftudious  an  averfion  to 
the  deformity,  which  vice  occafions  in  the 
rational  ?  Whereas  if  men  would  confider> 
there  is  no  appearance  fo  comely  as  a  mind 
inured  to  goodnefs ;  nor  any  profpeft  fo 
truly  beautiful,  as  that  of  a  young  perfon 
daily  advancing  in  the  graces  of  virtue  and 
religion. 

Ac- 


SERMON    X.         195 

Accordingly,  all  people  of  reflexion 
have  judged  the  education  of  young  per- 
fons  to  be  a  matter  of  principal  concern ; 
and  ju%  made  their  future  expeftations 
depend  on  the  due  execution  of  this  charge. 
The  Wife-man,  who  compofed  the  book  of 
Proverbs,  feems  to  aim  chiefly  at  the  in- 
ftruftion  of  young  people.     He  calls  upon 
them,  efpecially   to  hearken  to  wifdom  in 
their  tender  years  ;  and  direds  them  to  the 
early  praftice  of  religion,  as  the  fureft  pe- 
riod to  imbibe  and  preferve  a  lafting  fenfe 
of  it.  He  recommends  the  care  of  inftilling 
it,  upon  the  probability  there  is  then  of 
that  care  being  anfwered  with  a  fuitable 
fuccefs.     Trai?2  up,  &c. 

Which  words  I  look  upon,  as  direfted 
to  parents ;  and  not  to  them  only,  but  to 
all  likewife  who  have  young  perfons  under 
their  government  and  care.  In  difcourfins: 
upon  them,  I  fhall, 

I.  Insist  upon  the  duty  of  parents  in 
this  point. 

N  2  JI. 


196        SERMON    X. 

II.  I  fliall  enlarge  upon  the  propriety  of 
the  time  affigned  for  doing  it. 

III.  I  fhall  conclude  with  fome  pra6lreal 
methods  for  the  better  fuccefs  of  it.  x 

I.  I.  It  might  be  eafily  imagined,  that 
natural  affection  would  fuggeft  this  as  a 
duty.  For  it  is  confefTed,  that  parents  are 
bound  to  provide  in  the  beft  manner  for 
their  children's  welfare :  in  which,  proper 
inftru6lion  is  undoubtedly  comprized.  For, 
thofe  who  confine  this  obligation  to  that 
provifion  only,  which  immediately  aifecls 
their  fubfiftence,  have  very  contra6ted  no- 
tions of  life,  and  feem  little  to  be  acquaint- 
ed with  it.  Becaufe,  even  admitting  their 
narrow  meafure  of  a  parent's  duty,  that 
fliould  extend  it  to  the  care  of  providing 
them  with  fome  prudence  and  difcretion  : 
without  which,  there  will  be  very  little  en- 
joyment, or  fecurity,  or  continuance  of 
what  they  poffefs.  That  afFe6lion  there- 
fore, which  binds  parents  to  make  thefe 
provifions,  binds  them  equally  to  furnifh 
them  with  ability  and  capacity  to  preferve 

or 


SERMON   X.         197 

or  improve  them.    This  care  muft  compre- 
hend feveral  articles  j  which,  though  they 
feem  not  immediately  to  relate  to  it,  yet  are 
certainly  neceflary  to  be  known  and  prac- 
tifed :  fiich  are  thofe  common  rules  of  adion, 
without  obferving  of  which,  no  man  can  go 
through  the  world  with  credit  or  with  com- 
fort. So  that,  were  we  to  go  no  further  than 
what  bears  a  reference  even  to  this  worldly 
policy;  it  is  evident,  that  the  tie  which  ob- 
liges parents  to  provide  for  their  children,  ob- 
liges them  to  furnifh  them  with  inftruftion. 
--.on  2.  But,    as    a    very   fmall   part    of  a 
child's  happinefs   is  comprehended  in  the 
article  now   mentioned,  fo  that  fhould  be 
the  leaft  concern  of  an  affedlionate   pa- 
rent.  Providence,  in  a  great  meafure,  ex- 
ecutes this  part  for  them  ;  or  at  leaft  affifts 
them  fo  far  as  greatly  to  leflen  the  difficul- 
ties.    And  a   mifcarriage  in  this  can  but 
afFeft  a  tranfitory  and  fhort  condition.     A 
parent's  afFeclion  is  undoubtedly  moft  pro- 
perly placed,  where   there   is  the   chiefeft 
concern ;  where  their  greateft  and  moft  ma-r 
N  3  terial 


198         SER  M  ON  X. 

terial  intereft  is  at  ftake ;  and  that  muft 
prompt  them,  at  leaft  their  afFeftion  fhould 
be  exprefled,  by  infufmg  into  them  a  know* 
ledge  of  reUgion.  For,  without  that,  the 
bell  provifion  is  a  poor  one,  and  the  largeft 
inheritance,  but  diftrefs  and  beggary. 

The    confequences  of  a    neglefl  here 
are  fo  much  more  important,   that  a  ne- 
gleft  is  utterly  irreconcileable  with  the  pre- 
tence of  love.     Shall  a  man  value  himfelf, 
that  he  has    provided  his   children   with 
money,  when,  at  the  fame   time,  he  has 
left  them  unacquainted  with  goodnefs  ?  or, 
that  he   has  fecured  them  from  poverty, 
when  he  has  guarded  them  neither  from  the 
danger  of  fin,  nor  from  inevitable  deftruc- 
tion  in  confequence  of  it  ?    How  can  fuch  a 
man  think  that  he  has  difcharged  his  duty, 
or  that  he  can  claim  the  title  of  a  good  pa- 
rent 'y  fmce  he  has  bent   his   thoughts  to 
that  which  is   leaft   material,    and  wholly 
neglected   that   which  is  moft  important  ? 
That  affeflion,   which  is  fo  earneftly  ern- 
ployed  one  way,  fhould  confiftently  with 

right 


S  ERMON    X.  199 

right  reafon  be  much  more  affiduoufly  be- 
ftowed  in  another. 

And  to  this,  parents  are  not  only  bound 
by  afFeftion,  but  by  their  obUgation  to 
God  the  common  Father  of  all  men  :  to 
whom  they  undoubtedly  owe  reverence  and 
obedience ;  and  confequently,  ought  to  in- 
ftil  it  into  their  children.  For  all  men  are, 
or  ought  to  be,  his  fervants;  and  thofe  who 
are  incapable  of  knowing  their  duty  them- 
felves,  are  to  receive  it  from  thofe  to  whofe 
hands  they  are  intruded.  Parents  are  to 
their  children  in  God's  ftead  :  for  the  in- 
creafe  of  whofe  glory,  they  are  bound  to 
inftruft  them  in  the  duties  of  rehgion. 
For,  as  it  is  our  duty  to  ferve  God  ourfelves, 
fo  undoubtedly  is  it,  to  take  care  that  his 
glory  fhall  be  increafed  by  the  fervice  of 
thofe  who  fpring  from  us. 

In  thofe  cafes  wherein  we  may  promote 
his  'honour,  it  would  be  a  fm  in  us  to  ne- 
gleft  it.  There  is  none  fo  obvious,  or  fo 
entirely  in  our  power,  as  the  training  up 
jDur  children  in  religious  principles;  and 
N  4  there- 


200        SERMON    X. 

therefore,  this  muft  be  a  cafe,  in  which  a 
iiegle6l  is  highly  and  inexcufably  blameable. 
What  pretenfions  indeed,  can  a  man  make 
to  a  regard  for  religion  himfelf,  who  for- 
bears to  inculcate  the  obfervance  of  it  on 
his  child  ?  It  is  certain,  that  he  cannot  be 
cordially  aftefted  with  it,  or  not  fenfible  as 
he  ftiould  be  of  his  obligations  as  a  father. 
So  that  he  muft  either  be  acknowledged  to 
be  void  of  goodnefs  himfelf,  or  quit  his 
claim  to  the  title  of  a  good  parent. 

The  knowledge  of  fcripture  acquaints 
us,  that  this  religious  care  of  children  has 
been  eminently  rewarded.  Of  which  Abra- 
ham was  a  pregnant  inftance  ;  his  piety  in 
this  being  particularly  diftinguiftied  with 
marks  of  favour,  upon  this  peculiar  -cha- 
r after  given  him  ;  — for  I  know  him  that  he 
jhall  command  his  children^  and  his  houfehold 
after  him  ;  and  they  fiall  keep  the  way  of  the 
Lord^  to  do  judgement  andjuflice.  The  fews 
were  exprefly  commanded  to  tranfmit  the 
deliverances  of  their  fathers  to  their  chil- 
dren, tojhew  the  honour  of  the  Lord^  and  his 

mighty 


S  E  R  M  O  xNT    X-  201 

mighty  a?id  wonderful  works  which  he  had  done. 
Infomuch  that  there  were  memorials  pre- 
fcribed  of  many  remarkable  bleflings,  v\/hich 
were  to  be  communicated  to  their  children 
for  the  fame   purpofe  %  to  imprint    upon 
them  a  fenfe  of  their  religious  obligations, 
that  they  might  inviolably  preferve  them- 
felves  from  idolatry.     Inftrucling  therefore 
their  children  in  religion,  was,  among  the 
^ews^   in  confequence  of  an  exprefs  com- 
mand, 'Thoujljalt  teach  them  diligently  to  thy 
children.    I  would  obferve  likewife,    that  it 
was^  extended  to  their  houfehold,  and  there- 
fore comprehended  mafters  as  well  as  pa- 
rents 3   as  is  evident  by  the  words  recited 
oi  Abraham,  and  by  the  command  relating 
to  xircumcifioU)  which  extended  to  their 
fervants  bought  with  money. 

To  this  may  be  fubjoined,  that  an  open 
negleft  of  this  has  met  with  as  fignal  a 
punijfhment ;  the  fuffering  or  permitting 
children  to  proceed  in  difiblute  courfes,  be- 
ing reproved  as  an  affront  to  God  Almighty ; 
hy  which  he  was  actually  induced  to  deprive 


202        S  E  R  M  O  N  X. 

a  family  of  the  honour  of  the  priefthood, 
punifhing,  in  his  pojlerity^  the  criminal  indul- 
gence of  a  father.  For  I  have  told  Eli^  that 
I  will  judge  his  honfe  for  ever^  for  the  iniquity 
mohich  he  kncweth-y  becaufe  his  fons  made  theni^ 
f elves  viky  and  he  rejiraijted  them  not. 

Having  thus  far  mfifted  on  the  duty 
of  parents  in  this  point,  I  proceed, 

II.  To  enlarge  on  the  propriety  of  the 
time  affigned  for  doing  it.  Train  up  a 
childy  &c. 

The    propriety  of  which  term  appears, 

I/?.  Because,  at  the  age  v/hen  they  are 
firft  capable  of  receiving  inftruftion,  they 
are  tender  and  pliable  3  eafily  induced  to 
imbibe  what  is  inculcated,  and  without  dif- 
ficulty inclined  which  way  you  pleafe. 
Which  fingle  confideration  removes  a  great 
many  difficulties  that  muft  occur  in  a 
maturer  growth,  by  habits  already  acquired, 
even  to  ftiffriefs,  which  muft  be  unlearned  ; 
by  inclinations  already  too  far  rooted  and 
fixed,  to  be  eafily  oppofed  or  conquered. 
The  mind,  at  the  time  of  life  we  are  fpeak- 

ing 


SERMON    X.  203 

ing  of,  is  prepared  like  a  piece  of  fair  paper, 
for  whatever  impreffion  you  will  give  it  : 
entirely  vacant,  it  is  ready  to  receive  what 
colour  you  will  bellow  upon  it.  Now 
therefore  is  the  time  to  fave  an  infinite  deal 
of  trouble  to  both  parties,  by  imparting 
gradually  fach  a  meafure  of  good  know- 
ledge, as  the  tendernefs  of  their  faculties 
will  admit ;  and  by  continuing  to  keep  peace 
with  the  growth  of  their  underftanding, 
fupplying  it  from  time  to  time  with  fuch 
wholefome  matter,  as  will,  when  rightly 
digefted,  improve  them  in  virtue  and  good- 
nefs.  Their  maturer  judgement  will  confirm 
and  ftrengthen  thofe  firft  notions,  to  the 
practice  of  which  they  are  already  pre- 
pared by  the  early  care  and  concern  of  the 
parents. 

2dly.  No  time  can  be  fo  proper  for  re- 
ligious inftruftion  as  childhood  ;  becaufe 
they  are  then  more  immediately  under  go- 
vernment. Which  circumftance  improves 
the  opportunity.  It  is  plain,  that  children 
are  forward  enough  to  withdraw  themfelves 

from 


204  S  E  R  M  O  N  X. 

from  fubjeflion,  and  quickly  take  the  ad- 
vantage of  increafing  years,  to  plead  fome 
fort  of  independance ,  that  the  world  affift 
them  in  this  plea,  by  "exempting  perfons 
of  any  growth  from  much  obedience  to  their 
parents.  Whereupon  it  is  certain,  that  if 
the  foundation  be  not  laid  very  early,  per- 
haps it  never  may  be  at  all ;  the  confe- 
quence  of  which  to  the  perfons  themfelves, 
is  apparent  ruin,  and  to  their  parents  in- 
finite grief  and  concern.  For  they  have 
the  utmoft  reafon  to  apprehend,  if  they  have 
not  prevented  the  contagion  of  the  world 
from  taking  effeft  by  timely  care,  that  it 
will  foon  overbear  all  endeavours  to  recal 
them  afterwards  togoodnefs.  The  torrent 
of  vice  is  in  general  too  ftrong  for  thofe  to 
refift,  who  have  not  been  timely  apprized 
of  it's  power  3  and  may  poffibly  occafion  a 
violent  ftruggle  for  the  maftery,  even  with 
thofe  who  have  been  well  prepared  for  it*s 
attacks. 

3^/y.  As  parents  fhould  be  induced  to  fol- 
low the  advice  in  the  text,  from  that  con- 

fideration^ 


S  E  R  M  O  N    X.         205 

fideration;  fo  likewife  from  another,  namely, 
that  impreffions  of  any  fort  received  then, 
are  moft  lafting.    And,  allowing  the  truth 
pf  this  obfervation,  it  will  follow,  that  then 
is  the  fitteft  time  for  impreffions  of  religion. 
In  general,  eveiy  perfon  is  a  living  witnefs 
of  this.     The  many  things  which  afFefted 
us  in  our  childhood,  and  have  gained  pof- 
feffion  of  us  to  this  time  j  the  prepoffeffion 
of  our  younger  years  as  to  various  amufe- 
ments   and  employments ;  pafTages  which 
we  now  clearly  recoUeft,  though  tranfafted 
at  the  firft  dawning  of  the  memory,  are  all 
of  them  convincing  andunanfwerable  proofs 
of  it.     To  which  may  be  added,  as  a  con- 
clufiye  remark,  that  the  way  young  people 
have  been   brought  up  in,   they  generally 
adhere  to  ^  being  very  hardly   induced  to 
love  that,  for  which  then  they  had  an  aver- 
fion,  or  to  conceive  a  hard  opinion  of  what 
they  were  accuftomed  to  admire.     There 
are  very  few  things  in  which  men  alter  or 
vary  -,  and  leaft  of  all  in  their  appetites  and 
paffions.  It  being  moft  common  to  obferve 

them. 


2o6        SERMON  X. 

them,  in  their  lateft  age,  retain  a  tinfture 
of  what  they  formerly  purfued  and  gave 
themfelves  up  to.  It  is  fo  in  the  choice  of 
their  diverfions ;  much  more  in  the  nature 
of  their  bufinefs  -,  and  moft  of  all  in  their 
notion  of  religion. 

How  necefTary  is  it  therefore,  to  take 
notice  of  this  article  3  and  to  provide,  that 
they  may  fet  out  well  in  that  which,  as  it 
is  their  moft  important,  fo  is  it  their  moft 
lafting  concern  !  For,  when  the  tafte  of 
pleafure  is  gone,  when  bufinefs  is  no  more, 
when  life  itfelf  is  extinft  5  then  religion, 
and  the  concerns  of  it  fucceed,  and  take  up 
the  foul  when  every  thing  elfe  has  deferted 
it.  Whofe  bufinefs  is  not  then  like  other 
things  of  a  temporary  nature,  but  lafting 
even  for  ever  3  is  not  difpatched  by  a  few 
idle  minutes,  or  a  courfe  of  fleeting  years, 
but  the  effefts  of  it  remain  infeparably 
united  to  it,  and  determine  it's  condition 
for  ever  and  ever. 

This  being  the  importance  of  religion; 

It  is  the  proper  concern  of  a  parent,  to  fur- 

4  nifh 


SERMON   X.         207 

vASh  his  child  with  it.  And  it  is  equally 
his  duty,  to  follow  the  advice  in  the  text^ 
of  doing  it  when  he  is  young  :  it  being  a- 
greeable  to  reafon  and  experience  to  fup- 
pofe,  that  in  confequence  of  fuch  endeav- 
ours he  will  finifli  his  Hfe  as  he  begun  it. 
Not  that  it  is  impoffible  to  be  otherwife ; 
but  that  in  thefe  meafures  lies  the  greatefl 
probability,  and  the  fureft  grounds  of  fuc- 
cefs.  — If  thefe  precautions  fail,  he  would 
certainly  have  mifcarried  without  them.  But 
as  they  have  been  provided,  the  blame  will 
fall  upon  himfelf.  Which  is  the  only  com- 
fort a  parent  can  have,  upon  a  child*s  prov- 
ing wicked  :  and  without  this,  he  muft  be 
the  moft  miferable,  and,  I  fear,  the  moft  guilty 
of  mankind.  Which  incUnes  me  to  finifh  this 
article,  with  lamenting  the  inadvertency  of 
the  world  in  this  point  ;  fince  it  is  but  a 
very  melancholy  refleftion,  how  many  in  the 
world  are  likely  to  anfwer  for  other  people*s 
mifcarriages,  nay,  for  the  mifcarriages  of 
their  own  children,  as  well  as  of  them- 
felves. 

IIL 


2o8         SERMON    X. 

IIL  I  come  now  in  the  laft  place  to  pro- 
pofe  a  method  or  two  for  their  fuccefs  in 
this  work. 

iji.  It  is  evident  that  none  can  be  of 
more  efFeft,  than  fetting  a  good  example  ; 
which  is  always  very  prevailing,  but  moftly 
when  (as  in  this  cafe)  it  is  backed  by  au- 
thority. All  people  in  power  are  moil  at- 
tended to  :  all  their  proceedings  watched 
and  examined ;  and  when  the  tenor  of  their 
aftions  is  weighed,  it  has  more  influence 
than  verbal  commands.  This  takes  place 
with  children  and  fervants.  For  it  is  no 
wonder,  that  they  fliould  pay  a  ferious  re- 
gard to  what  their  parents  and  mafters  do. 
How  excellent  a  caution  does  this  fuggefl: 
to  them  ;  and  how  profitable  a  lefTon  does 
it  propofe,  to  inflrufl  others  in  goodnefs 
by  being  good  themfelves  !  And  indeed, 
any  other  endeavour  of  infliruftion,  with- 
out this,  is  ridiculous  5  and  though,  from 
fuch  a  man,  a  fharp  corre6lion  may  for 
the  prefent,  put  a  flop  to  a  fault  j  yet  there 
is  no  likelihood  of  a  continual  influence, 

wheu 


S  E  R  M  O  N    X.         209 

when  thofe  about  him  are  tempted  to  de- 
fpife  it  by  obferving  his  own  praftice.  They 
may  flirink  under  the  rod,  but  be  very  little 
concerned  at  the  offence  ;  it  being  one  thing 
to  be  forry  becaufe  they  feel  the  fmart,  and 
quite  another,  to  be  afflicted  becaufe  they 
have  offended.  And  where  the  flrefs  is  laid 
more  on  the  punifhment  than  the  crime, 
there  are  but  little  hopes  of  any  lafting 
good. 

The  mofl  proper  method  is  therefore 
that  of  example  :  which,  if  it  fhould  not 
be  fo  prevalent  as  it  ought,  yet  imparts  a 
becoming  dignity  to  all  other  methods  of 
inflruftion.  This  being  therefore  laid  down 
as  the  principal,  I  need  not  defcend  to  all 
the  particular  ways  which  are  proper  to 
convey  the  knowledge  of  religion  to  young 
people ;  there  being  few  hours,  and  much 
fewer  actions  of  a  parent,  in  which  he  may 
not  more  or  lefs  contribute  fomething  to 
this  end. 


O  SER- 


( ^^l ) 

SERMON    XL 

On  the  Consequences  of  Sir 


Rom.  vi.  21. 

What  fruit  had  ye  then  in  thofe  things 
whereof  ye  are  now  ajha?mdf  for 
the  end  of  thofe  things  is  death. 

TH  E  Apoftle  in  this  chapter,  is  argu- 
ing for  the  neceflity  of  walking  fuit- 
ableto  the  Chriftian  caUing  3  infifting,  that 
a  profeffion  of  embracing  fo  gracious  a 
difpenfation  fliould  be  accompanied  with 
proper  improvements.  And  this  he  does 
the  more  particularly,  that  he  might  re- 
move a  miftake,  founded  on  the  doflrine 
already  laid  down. 

For,  confidering   that  he  had  afTerted, 
that  God's  mercy  was  more  illuftrated  by 
his  gracious  pardon  of  the  Gentiles,  than  if 
he  hadreje6led  and  excluded  them,  he  fore- 
o  2  faw 


212         SERMON   XI. 

faw  that  fome  perverfe  fpirit  might  form 
this  erroneous  conclufion : — Let  us  continue 
in  fin,  that  grace  may  abound:,!,  e,  "  Since  you 
*^  affert  that  the  glory  of  God  is  manifeft- 
*'  ed  by  the  pardon  of  fin  5  why  ftiould  we 
"  not  fin  on,  that  by  ftill  forgiving  us,  his 
"  mercy  may  be  fo  much  the  more  magni- 
*'  fied  ?"  God  forbid,  fays  the  Apoftle,  that 
any  one  flaould  make  fuch  an  ufe  of  God's 
mercy  as  this.  HowJJjall  we  who  are  dead  to 
fin,  live  any  longer  therein  ?  "  What  pro- 
*^  priety  is  there  in  our  continuing  finners, 
*^  who  have  by  baptifm  vowed  a  death  unto 
"  fin  ?  Far  be  it  from  any  man  fo  to  inter^ 
*'  pret  my  doctrine,  or  to  imagine  that  the 
**  defign  of  God's  mercy  is  any  other  than 
**  to  bring  men  to  amendment.  This  was 
''  the  end  propofed  by  God,  in  bringing 
''  over  the  Gentiles ;  and  furely  ought  to  be 
*^  purfued  by  thofe  who  are  become  Chrif- 
^'  tians." 

That  this  is  the  Apoftle's  reafoning 
here,  feems  evident,  from  his  arguing  i^ 
the  fame  manner  in  another  place  about  thQ 

mercy 


SERMON    XI.        XT': 


J 


niercy  of  God.  Rom.  ii.  4.  Or  defpifejl  thou 
the  riches  cf  his  goodfiefs  and  forbearance  ajid 
h?7g-fuffering^  not  knowing  (that  is,  not  con- 
lidering)  that  the  goodnefs  of  God  Icadetb  thee 
to  repentance  \  that  his  intention  in  thefe 
merciful  meafures  is  to  bring  about  your 
reformation  ?  Which  is  exa6lly  eftabUfhing 
the  fame  notion  of  God's  mercy  with  what 
he  infifts  upon  in  this  place. 

To  confirm  which,  he  proceeds  by  facred 
fimilitudes  to  prefs  them  to  the  amendment 
of  their  lives;     Know  ye  not  that  as  many  of 
us  as  were    baptized  into  Jefus  Chriji^    were 
baptized  into  his  death  ?  Now,  by  being  bap-- 
tized  into  the  death  of  Jefiis  Chrijl ^  we  under- 
ftand  the  forfaking  of  all  our  former  fins ; 
and  by  his  refurreftion,  our  duty  of  being 
quickened  to  good  works;  that  like  asChrift 
alfo  was  raifedfrom  the  dead.fo  we  alfo  foould 
walk  in  newnefs  of  life.   Wherein  it  is  plain, 
that  the  Apoftle  alludes  to  Chrift's  refur- 
feftion  ;  firft,  as  a  type  or  figure  of  our  be- 
ing renewed  in  all  holy  converfation,  and 
then,  in  confequence  of  fuch  renewal,  in 
o  3  the 


214        SERMON   XL 

the  end,  of  everlafting  life.  For,  if  ^we  have 
been  planted  with  him  in  the  likenefs  of  his 
deathy  we  Ihall  (or  ought  to  be)  in  the  like-- 
nefs  of  his  refurreBion,     The  defign  of  his 
mentioning  thefe  tranfactions,  the  death  and 
refurreftion  of  our  Lord,  is  immediately  ex- 
prelTed  by  thefe  words  ;  Knowing  this,  that 
our  eld  man  is  crucified  with  him^  that  the  body 
of  fin  might  be  defiroyed,  that  henceforth  ye 
jhould  not  ferve  fin.     The  continuance  in 
which  new  ftate  of  obedience  and  purity, 
is  infifted  upon  in  this  refleftion  -,  Know- 
ing that  Chrifi  being  raifedfrom  the  dead^  dieth 
no  more\  and  therefore,  by  parity  of  circum- 
fiances,  we  fhould   never  return  to  thofe 
fms  which  we  have  once  renounced.     The 
conclufion  of  the  argument  is  fummed  up 
in  thefe  words, —  Let  not  fin  therefore  reig?z 
in  your  ?nortal  body^   that  ye  fioould  obey  it  in 
■  the  lufis  thereof. 

The  Apoftle  having  thus  removed  that 
ftumbling  block,  and   fhewn   by  fpiritual 
fimilitudes,  the   Chriftian  duty    of  refor- 
mation J    he   proceeds  by  ftill  more  fa- 
miliar 


SERMON  XL        215 

itiiliar  allufions  to  do  the  fame :  left,  through 
the  weaknefs  or  grofsnefs  of  their  underftand- 
ings,  they  fhould  not  dearly  comprehend 
his  reafoning  in  the  former  inftancesi  Un- 
der the  conditions  therefore  of  a  mafter  and 
a  fervant,  he  reprefents  the  flavery  of  a  fm««= 
ful  courfe )  proving  to  them,  that  {o  long 
as  they  lived  in  fin,  they  were  truly  the  fer- 
Vants  of  it,  and  that  by  tlie  grace  of  God 
only  in  the  Gofpel  they  gained  their  free- 
dom. Know  ye  not  (fays  he)  that  to  whom 
ye  yield  yourfehes  fervants  to  obey^  hisfervanh 
ye  are  whom  ye  obey  ?  "  Are  ye  not  feiifible, 
"  that  in  common  life,  whofe  fer vants  fo- 
"  ever  ye  become,  his  you  are  to  do  his  vvork^ 
^'  and  to  receive  his  wages  ?"  But  God  be 
thankedy  —  Te  have  obeyed  front  the  hearty 
that  form  of  dodlrine  which  was  delivered  to 
you.  Being  made  free  from  fin  ^  ye  became  the 
fervant s  of  right eoufiefs.  "  Ye  have  now 
*'  changed  your  mafter,  and  are  bound  in 
^'  duty  now  to  follow  after  righteoufnefs^ 
*^  according  to  your  new  engagement/* 

o  4  F^ou 


2i6       SERMO  N  XI. 

From  thefe  refemblances  the  Apoftle  hav- 
ing contended  for  an  holy  and  upright  coll- 
verfation  >  he  now,  from  the  fame,  further 
enforces  the  neceffity  of  the  fame  diUgence 
in  their  new  fervice,  as  they  expreffed  in 
•their  former  fervitude.  JFbr,  as  ye  have 
yielded  your  members  fervants  to  uncle  a7inefs  and 
■to  iniquity^  unto  iniquity  ;  even  fo  now  yield 
your  members Jerv ants  to  righteoufnejs  unto  ho- 
lijiefs. 

By  which,  it  is  evident,  the  Apoftle  is 
perfuading  them  to  be  as  zealous  in  the 
work  of  their  falvation  and  amendment,  as 
they  had  been  before  in  works  of  fin.  For 
when  ye  were  the  ferv  ants  of  Jin  ^  ye  were  free 
from  righteoufnefs.  At  the  time  of  their  ido- 
latrous and  corrupt  ftate,  they  were  fo  wholly 
immerfed  in  thofe  impure  performances^ 
that  righteoufnefs  had  no  manner  of  influ- 
ence over  them.  "  And  therefore",  argues 
the  Apoftle  by  fair  confequence,  "  now  you 
"  have  caft  off  that  yoke,  you  ought  to  be 
"  wholly  and  abfolutely  devoted  to  the  works 

"  of  righteoufnefs." 

Which 


SERMON    XL         217 

Which  way  of  reafoning  the  Apoftle 
ftrengthens,  by  the  confideration  of  the  lit- 
tle fatisfaction  or  benefit,  which  they  did  or 
could  receive  from  the  commiffion  of  fin. 
What  fruit  had  ye  then  in  thofe  things  whereof 
ye  are  now  ajhamed?  ''  What  pleafure,  what 
*'  advantage,  in  any  light,  did  the  commif- 
"  fion  of  thofe  things  adminifter  to  you,  of 
"  which  now,  upon  better  inftruftion,  you 
"  have  reafon  to  be  afhamed?"—  For  the 
end  of  thofe  things  is  death. 

In  which  words,  as  the  Apoftle  has  given 
us  the  charafler  and  confequences  of  a  fin- 
ful  courfe  ;  I  fiiall,  in  the  purfuit  of  this 
difcourfe,  more  particularly  confider, 

I.  The  prefent  fruits  and  attendants  of 
a  finful  courfe.  —What fruit  had  ye  then 
in  thofe  things,  whereof  ye  are  now  a-- 
Jhamed  ? 

II.  The  future  confequences  of  it.  —For 
the  end  of  thofe  things  is  death. 

1.  For  the  prefent  fruit  of  a  finful 
courfe  — It  will  be  eafily  admitted,  that  it 
is  attended  with  inward  diffatisfaftion.  For 

it 


2i8        SERMON    XL 

it  is  rarely  poffible,  that  fin  lliould  be^ 
committed,  and  that  he  who  commits  it 
fliould  reap  any  foHd  fatisfaclion.  A  man's 
own  confcience  bears  witnefs  againft 
him,  that  he  has  offended  God.  He  has 
that  teftimony  within,  which  no  outward 
appearances,  no  interruptions  of  bufi- 
nefs,  no  engagements  of  pleafure   can  fi^ 

knee. 

It  is  true,  that  fome  people  do  as  much 
as  they  can  to  flifle  it ;  they  plunge  them- 
felves  as  deep  as  they  can  into  refleclions  of 
another  nature.  But  they  cannot  fo  far 
fupprefs  the  diftates  of  their  confcience^ 
but  that  it  will  frequently  intrude  itfelf  an 
unwelcome  gueft. 

It  is  true  likewife,  that  fome  tnen  ufe 
a  great  deal  of  art  to  difguife  any  appear- 
ance of  inward  uneafmefs ;  and  guard  as 
much  as  poffible  againft  any  one*s  difcover- 
ing  v/hat  paffes  within  them.  But  all  that 
artifice  is  too  little  for  the  purpofe.  They 
frequently  betray  themfelves  ;  efpecially  to 
thofe  with  whom  they  are  much  converfant, 

Strangers.i 


SERMON  XI.         219 

Strangers,  upon  a  little  acquaintance,  may 
be  deceived  :  but  far  otherwife  is  it  with 
thofe,  who  have  frequent  opportunities 
of  being  near  fpe6lators.  To  them  the 
mirth  of  wicked  men  appears  forced  and 
unnatural,  their  reafonings  incoherent  and 
ill  digefted,  their  converfation  perplexed 
and  wandering.  All  which  plainly  enough 
fignify,  that  an  inward  diforder  caufes  thefe 
diftraftions,  atid  difturbs  the  frame  and 
connection  of  their  difcourfes.  Now  this 
is  a  lamentable  fruit  of  our  a6lions ;  to  la- 
bour for  pain  and  remorfe,  to  reap  perpe- 
tual uneafmefs  and  anxiety :  thus  to  be  in- 
terrupted in  bufmefs,  checked  in  our  pur- 
fuit  of  pleafure,  to  have  all  our  motions 
leavened  with  this  bitter  mixture ;  what  is 
it  but  to  fufFer,  even  immediately  upon  the 
commiffion,  fome  part  of  the  punifhment 
of  our  fins  ? 

But  this  is  not  the  only  prefent  fruit  of 
a  finful  courfe :  the  fliame  w^hich  it  brings 
with  it  is  another  fad  attendant  upon  it. 
The  gratifications  of  fin  are  in  general  of 

fuch 


220         SERMON    XL 

fuch  a  kind,  as  to  debafe  our  nature,  to 
take  from  it's  dignity.  For,  is  it  not  a  great 
dilparagement  to  a  reafonable  creature,  to 
tie  itfelf  down  to  carnal  and  fenfual  plea^ 
fores  ? 

As  for  brutes,  they  follow  the  law  of 
their  nature,  which  has  put  them  under  the 
dominion  of  fenfible  impreffions  :  the  pur- 
fuit  of  which  in  them  is  afting  but  fuitably 
to  their  obligations.  But  far  otherwife  is  it 
with  man.  God  gave  him  the  faculty  of 
reafon,  to  correft  the  inftigations  of  carnal 
appetites.  He  is  to  be  governed,  not  by 
fenfual,  but  rational  motives.  He  is  to  fquare 
his  aftions,  not  by  his  own  will,  but  by 
the  notices  of  reafon,  and  tlie  diftates  of 
religion.  Therefore  it  happens,  that  when 
men  commit  wickednefs,  they  run  into 
corners,  they  fhelter  themfelves  under  the 
cover  of  the  night,  and  hide  themfelves 
from  the  world.  They  know  that  to  be 
detefted  in  unlawful  purfuits  is  to  cover 
themfelves  with  fliame;  that  a  juft  re- 
proach  will  fall  upon   them,  for   having 

violated 


SERMON  XI.  221 
violated  the  laws  of  their  being,  and  re- 
ceded from  that  purity  and  uprightnefs, 
which  is  required  of  them. 

Thus,  though  they  cannot  ftand  clear 
to  their  own  confciences,  they  are  willing 
to  do  fo  to  the  world  >  they  by  no  means 
would  have  their  fecret  practices  communi- 
cated to  other  men  :  hence  they  are  com- 
pelled to  devife  various  arts  to  impofe  on 
the  world ;  to  have  recourfe  to  mean  fhifts, 
and  fcandalous  fubterfuges ;  and  when  hard 
put  to  it,  are   conftrained  to  take  fhelter 
under  notorious  falfities  and  palpable  lies. 
How  wretched  a  condition  is  this!    how 
deplorable  a  circumftance  to  be  forced  to 
fcandalous    means,    to   fave   their  credit! 
Were  it  even  certain  therefore,  that  wick- 
ednefs  could  be  concealed  from  the  world; 
yet  who   would  chufe  fecurity  upon  fuch 
bafe  and  unequal  terms  ? 

But  after  all,  fm  is  feldom  concealed 
long:  wickednefs,  though  ever  fo  fecretly 
perpetrated,  has  various  v/ays  of  difclofing 
^tfeif :  and  then  follows  that  fliame,  which 

has 


222        SERMON  XI. 

has  been  fo  induftrioufly  warded  off:  then 
fucceeds  that  confufion  of  face,  which  muft 
attend  the  difcoyery  of  a  wicked  converfa- 
tion.  This  is  indeed  the  fhame,  which  wick- 
ed people  dread  more  than  the  fin  itfelf :  to 
be  expofed  to  the  world,  to  have  their  name 
and  charafter  the  fubjeft  of  every  one's 
fcorn  and  ridicule.  This  they  judge  to  be 
the  worft  of  evils :  this  they  can  lefs  fup- 
port  than  remorfe  of  confcience,  and  pain 
of  mind.  No  doubt,  this  is  a  tormenting 
circumftance,  a  fore  and  painful  evil :  but 
by  no  means  to  be  put  in  competition  with 
fome  of  the  wages  of  fin.  This  is  a  fond- 
nefs  for  one's  felf,  a  value,  not  for  our  loft 
innocence,  but  for  a  blafted  reputation: 
and  yet  is  with  too  many  the  only  princi- 
ple, upon  which  they  exprefs  any  forrow 
for  their  finful  courfes :  which  brings  me 
naturally  to  difcourfe  of  this  fruit  and  at- 
tendant upon  fin ;  namely,  publick  fhame 
and  lofs  of  reputation. 

For,  though  wicked  men  have  too  many 

Icnown  companions  to  keep  them  in  coun- 

4  tenance  •, 


SERMON    XI.  223 

jtenance;  and  more  fecret  ones,  who,  from 
felf-conviclion  of  their  own  guilt,  keep 
filence ;  yet  neither  the  one  nor  the  other 
diffemble  their  diftruft  and  difefteem  of 
thofe,  whofe  crimes  are  come  to  light.  Com- 
mon decency  extorts  from  even  them,  an 
outward  fliew  of  difpleafure  at  fuch  people 
and  pra6lices :  but  much  more  from  th$ 
other  part  of  the  world,  from  thofe,  who, 
in  general,  aft  foberly  and  religioufly. 
They,  in  a  particular  manner,  are  alarmed 
at  thofe,  whom  they  find  to  have  made 
fhipwreck  of  their  confciences.  They  juftly 
enourii  withdraw  all  confidence  from  them, 
and  avoid  any  intercourfe  with  them:  they 
look  upon  it,  that  thofe  who  have  ventured 
to  offend  God,  will  make  no  fcruple  to 
tranfgrefs  any  other  obligation;  and  that 
there  is  no  further  fecurity  in  any  of  their 
profeffions. 

But  what  (hall  we  fay  to  thofe,  who 
have  by  a  vicious  behaviour,  defeated  all  a 
parent's  hope  in  his  child  :  who  have  repaid 
his  many  hours  of  tedious  anxiety,  with 

bringing 


224         SERMON    XL 

bringing  infamy  into  his  houfe  ^  and  hW^ 
fadly  difappointed  his  expe6lations/  and 
fruftrated  his  fond  prefages  of  their  future 
well-being?  This  is  one  of  the  fad  fruits  and 
prefent  attendants  of  fih,  —  that  it  fpreads 
difhonour  far  and  near  :  that  the  fcand'al 
of  fuch  praftices,  covers  their  faces  with 
confufion  who  have  had  no  fhare  in  it,  who 
are  no  otherwife  concerned  in  it  than  by 
an  unfortunate  relation. 

Such  are  the  fruits  and  prefent  attendants 
of  fin.  Many  more,  would  the  time  permit 
me,  might  be  recounted  :  but  I  fhall  con- 
clude what  has  been  offered  on  this  head, 
with  an  obfervation  or  two. 

I/?,  That  fin,  and  the  pleafures  of  it, 
are  purchafed  at  too  great  a  price.  For 
the  pleafure  of  it  is  but  momentary :  but 
the  fruits  and  effedls  are  lafting  and  perma- 
nent. It  is  a  great  while  before  any  perfon, 
even  by  repentance,  recovers  true  peace  of 
mind:  but  much  longer,  before  he  re- 
covers his  good  name.  The  world  does  not 
fo  eafily  forgive  or  forget  offences :  they 

retaiu 


SERMON    XL         225 

retain  the  fenfe  of  injuries  a  long  time  % 
and  every  body  looks  upon  himfelf  as  in 
feme  meafure  injured,  by  the  fmful  and 
loofe  converfation  of  others. 

2^/y,  From  what  has  been  faid  it  ap- 
pears, that  a  fmful  courfe  is  the  moft  un- 
happy ftate  :  for  it  produces  evils  of  all 
forts  J  it  raifes  an  enemy  in  one's  own 
breaft,  adds  more  from  the  refentment  of 
the  v/orld  -,  but  what  is  worft  of  all,  is  a 
high  provocation  to  God  Almighty.  What 
can  be  more  miferable,  than  to  be  deprived 
of  all  manner  of  comfort,  and  of  that  ef- 
pecially,  which  would  ballance  any,  even 
the  greateft  evil,  the  favour  of  God? 

II. Which  brings  me,  by  way  of  conclu- 
fion,  to  the  future  confequences  of  fm.  — 
For  the  end  of  thefe  thvigs  is  death.  For  not- 
withftanding  all  the  fruits  of  fin,  which  I 
have  mentioned,  and  the  many  more  which 
I  might  have  recounted ;  did  they  all  ter- 
minate with  life,  was  this  world  the  only 
fcene  of  the  punifliment  of  fin,  the  charge 
of  folly  could  not  be  fo  ftrongly  preffed 
P  upou 


§26         SERMON    Xi; 
upon  th^   finner  as   it  now  is.    For  tho 
niifery  of  a  fmful  ftate  principally  conlifts 
in  this  circwnaftance  3   that  all  thefe  arQ 
Jjiit  the  forerunners    of  greater  evils;  -^ 
|:hat  fhame   and  remorfe,  that  unealinefs 
pnd  anxiety,   that  lofs  of  reputation  and 
peace  qf  ^lind,  ^re  all  preparatory  intro^ 
^uftionp  to  what  is  to  follqw.   The  term 
lieath,  here  fet  to  exprefs  th^  future  con- 
fequences  of  fin,  is  frequently  ufed  in  a 
temporal   fenfe,    to   fignify   a  feparation 
fl^prn  worldly  good,  or  a  fummary  inflict 
tion  of  all  natural  evils.   In  which  fenfej 
wh^n  the  appftle  fays,  that  the  end  of  thefe 
things  is  death  5  it  may  very  truly  be  afBrm^ 
ed,  that  fin  is  the  caufe  and  fountain  of  all 
patural    evil,  even  to  the  bringing  upon 
VIS  that  worft  of  temporal  evils,  a  fepara^ 
tion  of  the  foul  from  the  body.    And  this^ 
CQnfxdering   mortality  was  introduced  by 
difobedience,  i§  properly  confirmed  by  the 
apoftle's  words^  —  by  fui  death  came  into  the 
^!0orld.  And  in  an  natural  orderj  death  may 
|)e  fai4  tq  be  th^  end   of  fin ;   as   finful 

i^ourfe^ 


SERMON   XI.         227 

courfes  introduce,  haften,  and  ftrengthen 
thofe  difeafes,  v/hich  terminate  in  the  total 
diflblution  of  the  bodily  frame.  But  the 
apoftle  intended  thefe  words  in  a  higher 
fenfe;  implying,  that  the  confequences  of 
fm  affeft  the  future  ftate  and  condition  of 
the  foul,  and  fix  it  in  that  condition, 
which,  for  the  extream  mifery  of  it,  is 
ftyled  Death :  expreffing,  by  the  common 
notion  of  the  word,  when  applied  to  cor- 
poral evils,  the  extraordinary  and  peculiar 
punifhment  of  it  in  another  life.  And  in 
this  light  it  is  directly  oppofed  to  eternal 
falvation,  in  the  next  verfe :  for  the  wages 
cf  Jin  is  death',  but  the  gift  of  God  is  eternal 
lifey  through  Jefus  Chriji  cur  Lord, 


P5  SER. 


(   ^29   ) 

SERMON    XIL 

OaPUBLICK   WORSHIP. 


fiCCLES*  V.  I. 

Keep  thy  foot  when  thougoejt  into  th& 

houfe  of  Gody  - —  and  be  more  ready 

to  hear  than  to  give  facrifice  of  fools: 

for    they   confder   not    that    they 

do  eviL 

PART  II. 

IN  my  firfl:  difcourfe  on  this  fubje6i,  1 
explained  the  meaning  and  defign  of* 
thefe  words  ;  and  from  them  argued  for 
the  conftant  frequenting  of  the  pubHck 
Worfhip.  A  duty  which  arifes  from  our  ob- 
ligation to  God  as  our  Creator,  from  the  per- 
feftions  inherent  in  him  worthy  our  adora- 
tion, and  the  benefits  flowing  to  us  from 
him,  which  claim  our  acknowledgement* 
p  3  Th^s 


230         SERMON  Xir. 

Thefe  are  the  proper  foundations  for  the 
worfhip  of  God.  They  expreflly  oblige  us 
to  the  performance  of  it ;  and  nothing  can 
excufe  our  refufal  or  negleft.  All  which  I 
have,  in  a  particular  manner,  laid  before 
you. 

But  the  words  of  the  text  expreflly  re- 
commend to  us  another  duty:  enjoining  a 
reverent  behaviour,  in  our  publick  addref- 
fes  to  God  Almighty,  —  Keep  thy  foot  &c, 
*'  Attend  ferioufly  to  the  bufmefs  you  come 
*'  to  do  there  ;  confider  well  the  propriety 
*'  of  a  decent  and  religious  demeanour  at 
**  your  devotions".  No  doubt,  this  wife  and 
religious  king  gave  this  advice,  becaufe  his 
own  obfervation  informed  him,  that  it  was 
neceffary :  that  he  found  men  came  to  wor- 
fhip, with  minds  improperly  difpofed,  wan- 
'  dering  after  other  affairs,   and  fixed  upon 
things   foreign  to  the  purpofe  of  coming 
there.     Which,  defeating  the  end  of  a  pub- 
lick  place  of  worfhip,  and  bringing  along 
with  it  a  fhow  only  of  piety,  was  a  mock- 
ing of  God,  and  an  offence  to  all  good  men. 
^  There- 


SERMON    XiL       ^^t 

Therefore  Sohmon  prefcribes  a  form  of  a 
more  fuitable  practice  :  requiring  men  to 
i*eforrh  and  correft  this  great  abufe^ 

In  treating  of  the  text,   I  propofed, 

I;  iTo  Ihew  that  We  are  under  an  obli^ 
Ration  to  frequent  the  publick  worlhip  of 
God  t 

II.  In  what  confifis  a  proJ)ef  arid  reve^ 
rent  behaviour  there.  To  the  firft  I  have 
already  fpokenj  and  proceed  how  to  the 
fecond. 

EvERV  otle  who  acknowledges  that  hi^ 
duty  requires  him.  to  attend  the  houfe  of 
Godj  will  on  the  leaft  reflexioUj  acknow^ 
ledge  the  propriety  of  a  decent  behaviour 
in  it.  For,  if  we  confider  who  God  AU 
mighty  is,  even  the  Lord  of  heaven  Ind 
earth  ^  it  will  appear  no  lefs  than  the  molt 
dangerous  prefumptioUj  to  approach  him 
otherwife.  What  then  Ihall  be  faid  of  thofe 
men,  who  come  into  the  place  of  worfliipj 
with  lefs  refpeft  than  they  enter  the  houfe 
of  another  man  but  little  their  fuperior? 
What  religious  thoughts  can  we  fuppofe  to 
p  4  be 


232        SERMON    XII. 

be  in  that  man  s  breaft,  when  there  are 
not  the  leaft  traces  of  it  to  be  feen  in  his 
behaviour. 

^  'Tis  true,  that  the  heart  is  the  feat  of 
religion ;  and  that  whatever  outward  fhows 
men  make,  unlefs  they  proceed  from  thence, 
they  are  vain  and  idle.  Bvit  as  men  are  to 
avoid  hypocrify  in  their  deportment;  fo. 
ought  the  difpofition  of  body  and  foul  to 
be  allied  together.  There  is  no  neceffity 
for  the  other  extreme :  fo  far  from  it,  that 
it  is  utterly  unfuitable,  both  with  refpecl 
to  God  and  man.  For  a  carelefs,  negligent, 
or  light  behaviovir,  muft  be  improper  be- 
fore the  Majefty  of  God;  and  isLhighly  of- 
fenfive  in  the  eyes  of  good  men. 

But  though  it  ought  to  be  concluded, 
that  they  who  are  truly  religious,  will  of 
courfe  behave  accordingly ;  neverthelefs, 
there  are  many  in  the  world,  who  would 
be  thought  fo,  that  aft  otherwife;  that  are 
very  defective  in  this  article,  and  feem*  to 
be  fo  fatisfied  that  they  are  there^  as  to 
have  utterly  forgot  how  they  ought  to  be- 
have 


SERMON  XII.         233 

have  themfelves.  Which  pra6lice  having 
an  ill  efFeft  on  themfelves,  and  being  of 
bad  example  to  others;  it  will  be  very 
neceffary  to  fhew,  in  what  confifts  a  reve- 
rent and  proper  behaviour. 
\:-i.  The  firft  and  moft  material  circum- 
ftance  in  our  behaviour  before  God,  is  that 
of  wholly  abftrafting  the  mind  from  all 
other  concerns.  For,  what  have  we  to  do 
with  the  bufinefs  of  this  world,  when  wc 
are  employed  only  about  another?  Are 
there  not  fix  days  to  follow  the  bufinefs  of 
our  callings,  and  to  employ  our  thoughts 
on  our  temporal  affairs  ?  We  are  fuppofed 
to  fettle  every  thing  material,  every  imme- 
diate concern,  every  thing  of  importance, 
during  that  term  :  and  that  there  remains 
nothing  but  the  neceflTary  provifion  for  the 
day,  to  take  up  our  thoughts.  Shall  then 
any  trifle  that  occurs,  engage  our  regard  ? 
Is  it  proper,  that  it  fliould  take  us  off  from 
our  devotion,  and  interfere  with  our 
pray( 


xrs? 


But 


^34  SERMON  Xlt 

But,  whatever  liberties  we  take  with  thd 
reft  of  the  day,  that  portion  of  it  which  h 
taken  up  in  our  publick  devotions,  fhould  be 
wholly  fet  apart  for  that  purpofci  No  other 
concern  is  to  be  admitted  :  nothing  to  be 
fufFered  to  break    in  upon  and  interrupt 
that  immediate  correfpondence,  which  we 
then  hold  with  God  Almighty.    For  our 
whole   lives  fpent  in  the  worfhip    of  him* 
would  be  but  an  inconfiderable    tribute* 
But  he,  knowing  our  natures,  has  graciouf-* 
ly  accepted  of  a  fmall  part  of  it  -,  leaving 
lis  the  reft  to  fupply  the  neceffities  of  our 
condition.    But  then,  this  ought  to  be  fa^ 
cred :  it  is  folemnly  fequeftered  to  this  ufe^ 
and  fet  apart  for  his  worfliip,  as  folely  and 
peculiarly  belonging  to  him :  therefore  it 
is  profane,  to  admit  of  any  other  bufmefs 
during  that  time:  it  is  impious,  to  mix  the 
vile  concerns  of  this  miferable  world  with 
our  worfliip  of  him ;  it  is  facrilege,  to  alie* 
nate  thofe  moments,  which  are  dedicated 
to  his  fervice. 


tt 


SERMON  XIL         ^35 

It  is  certain  thereforCj  that  to  incumber 
the  mind,  and  to  employ  the  thoughts  a-* 
bout  other  things,  is  highly  improper :  and 
that  to  exclude  them  intirely,  is  a  material 
circumftance  in  our  addreffes  to  God  Al- 
mighty.  To  which  will  greatly  contribute! 

2.dlyy  A  due  attention  to  the  publick  fer- 
vice.  For,  as  any  wandering  thoughts  are 
to  be  fuppreffed ;  fo  is  all  confufion  to  be 
avoided :  but  this  is  frequently  produced  by 
the  mifcondu6t  of  fome,  even  pious  people : 
who  mix  devotions  of  their  own  with  the 
publick  form.  For  in  this  cafe,  the  mind 
cannot  attend  to  both  ^  it  can  receive  but 
one  thing  at  a  time :  and  in  all  fuch  cafeSj 
the  one  or  the  other  muft  be  neglefted,  or 
divide  and  diftraft  the  mind  fo,  that  it  can 
entertainneither  as  it  ought.  But  the  end  of 
a  publick  form  is^  the  preferving  of  order  : 
that  every  one  may^  without  diftra6lion, 
worfhip  God  in  a  clear  and  decent  manner  j 
being  neither  at  a  lofs  what  to  pray  for  as 
they  ought,  nor  for  words  in  which  they 
may  exprefs  their  wants. 

The 


^35        S£RMOK  Xll. 

The  due  attention  to  the  publick  foi'iri^ 
Is  therefore  the  beft  method  of  keeping  out 
improper  thoughts j  and  of  tying  down  the 
mind  to  the  bufinefs  it  fhould  purfue  :  and 
at  the  fame  time,  fulfils  the  defign  of  wor-» 
Clipping  God  in  publick,  by  turning  tha 
hearts  of  all  the  congregationj  as  of  one 
mto,  to  the  adoration  of  the  Supreme 
Being.  And  this  caution  is  the  more 
proper  in  this  place;  becaufe  fomething 
like  it  is  given  in  the  verfe  immediately 
following  the  text.  Be  not  rajh  with  thy 
mouth :  aftd  let  not  thy  heart  he  hajly  to  ut^ 
ter  any  thing  before  God:  for  God  is  in  hea^ 
'ueny  and  thou  upon   earth  y    therefore  let   thy 

Kvords  be  few*  *— ^ '    For  a   dream   Cometh 

through  multitude  of  bufinefs^  and  a  fool's 
voice  is  known  by  multitude  of  words,  -^-  A 
caution,  which  the  wife-man  gives,  from  the 
known  difficulty  of  fpeaking  much,  and 
wifely  at  the  fame  time,  to  God :  obferving 
that  it  is  as  natural  for  a  man,  who  pours 
out  abundance  of  words  in  his  prayers j  to 
vent    a  great  many    vain  and  unfeemly 

fpeeches; 


SERMON    Xir.         237 

Speeches  5   as  for  a  man,  who  is  hurried 
with  bufinefs  in  the  day,  to  be  difturbe4 
-with  fome  of  it  in  the  night.    We  of  this 
church  have  the  ftronger  inducement  to 
follow  this  advice ;  as  we  have  an  excellent 
form  to  attend  to^  compiled  by  holy  and 
venerable  men,  famous  for  their  learning 
and  piety :  which,  whoever  carefully  peru- 
fes,   will  find  to  come  neareft  to  the  in-^ 
fpired  writings,  of  any  human  production 
.whatever 5    and  will  therefore   avoid   any 
impure  mixture  with  it.    As  the  keeping 
clofe  to  the  publick  form.  Is  one  great  help 
to  the  right  conducing  ourfelves  in  the 
publick  worlhip  of  God  9  fo  does  it  fuggeft 
to  us  another  particular,  in  which  confifts 
a  reverent  behaviour:  namely,  a  confor-^ 
mity  in  the  compofure  of  the  body  to  what 
is  prefcribed  in   the  fervice.    For,  this  is 
another  help  to  order  and  regularity  j  not 
leaving  every  one  at  liberty  to  difturb  the  reft 
of  the  congregation,  by  an  ill-timed  change 
of  fituation  j  but  prefcribing  thofe  altera- 
tions, at  one  and  the  fame  time,  to  all. 

The 


238        SERMON   XIL 

The  propriety  of  which  is  evident:  whether 
we  confider  the  intention  of  pubUck  wor- 
fhip,  or  the  confufion  which  a  contrary 
praftice  would  introduce.  The  wifdom  of 
this  injun6lion  no  one  will  deny  :  fince, 
if  we  weigh  well  the  different  fancies  of 
men,  it  is  to  be  feared,  that  their  meeting 
together  would  be  fo  far  from  promoting 
the  publick  worfhip,  that,  without  fuch 
a  reftraint,  there  could  be  no  worfhip  at 
all.  For  this  reafon  therefore  j  even  for 
the  maintenance  of  decency  and  order, 
that  they  may  neither  do  an  improper 
thing  themfelves,  nor  diflurb  others  ;  it  is 
incumbent  upon  every  one  to  follow  the 
rules  laid  down  by  his  particular  church. 
From  which  compliance,  none,  that  I  know 
of,  are  exempt,  but  thofe  who  can  fairly 
plead  the  impediments  of  age  and  infir- 
mities. 

From  what  has  been  faid,  we  may  ob-^ 
ferve  the  indecent  liberty  which  fome  take 
in  the  publick  worfhip,  —  either  of  not 
attending  at  all  to  the  fervices  or  of  fo  far 

.watch- 


SERMON  XIL         239 

watching  the  progrefs  of  it,  as  to  difcover  a 
manifeft  uneafinefs  that  it  is  not  over. Which 
two  very  contrary  practices  proceed  from 
one  and  th^  fame  fource^  a  want  of  a  trua 
fenfe  of  reHgion.  For,  did  men  apprehend 
the  defign  of  a  pubhck  worfhip,  or  their 
obligation  to  the  performance  of  it,  or  the 
improvements  which  may  be  made  by  itj 
they  would  difcharge  it  in  a  better  manner. 
But  for  want  of  this,  we  fo  often  fee  a  be- 
haviour in  the  church,  which  thofe  men 
would  think  a  refleaion  upon  themfelves 
in  their  own  houfes  :  and,  even  from  thofe 
who  do  not  proceed  fo  far,  a  careleflhefs  and 
inattention,'  which  they  would  be  afhamed 
of  in  any  private  and  temporal  concern. 

But  this  is  the  misfortune  of  mankind, 
that  they  do  not  attend  to  affairs  of  an- 
other life  with  that  application  which  they 
fet  forth  in  their  worldly  bufinefs.  For  would 
they  exert  themfelves  in  the  fame  manner ; 
would  they  ufe  the  fame  diligence,  and 
fearch  as  eagerly  for  expedients  proper  to 
promote  their  better  intereft  ^  we  fhould  fee 

re- 


540       SERMON    XII. 

religion  more  univerfally  embraced,  more 
heartily  efpoufed,  and  the  appearance  of  it 
more  zealoufly  maintained.  But  this  has 
ever  been  the  cafe.  The  children  of  this  world 
(fays  our  Lord)  are  wiferin  their  generatiofty 
than  the  children  of  light.  Thofe  whohaveno 
other  view  than  this  world,  fliew  more  wif- 
dom  in  the  management  of  thofe  concerns, 
and  with  more  anxiety  prefs  the  fuccefs  of 
them  5  than  thofe  do  who  profefs  a  better 
hope,  in  the  purfuit  of  their  eternal  intereft. 
To  this  is  owing  the  general  defeft  of  men's 
behaviour  before  God  ;  even  of  thofe  who 
yery  readily  acknowledge  (if  we  may  be- 
lieve them)  their  obligation  to  religious 
duties. 

For,  as  to  thofe  who  behave  ill  in  the 
publick  worfhip,  from  a  diflike  or  contempt 
of  the  prefcribed  form  j  I  take  the  objefti- 
ons  with  which  they  perpetually  perplex 
themfelves  and  others,  to  be  derived  from 
a  worfe  fountain,  a  diflike  to  any  at  all. 
For  all  men  know  that  no  human  inflitu- 
tion  is  perfe6l.  Why  then  fnould  they  con- 
tend 


SERMON    XII.         241 

tend  for  endlefs  alterations,  liable  to  the  fame 
imperfections  ? 

In  which  I  do  not  fpeak  to  thofe  whoa 
publickly  diflent  from  us  :  though  to  thein^ 
the  fame  obfervation  is  very  pertinent.  For 
they  acknowledge  that  God  Almighty  is  to 
be  publickly  worfhipped:  but  (fay  they)  not 
in  any  fet-form  y  becaufe  that  is  liable  to 
many  exceptions.  But  I  would  afk,  how 
are  the  petitions  of  men,  left  to  themfelves, 
liable  to  lefs  ?  If  there  ought,  as  Solomon  has 
remarked,  to  be  great  caution  ufed  in  our 
addreffes  to  God  Almighty,  both  in  regard 
to  the  matter  they  utter,  and  the  manner 
of  uttering  it  -,  how  is  extemporary  praying 
reconcileable  with  this  advice  ?  Surely  a  man 
may  modeftly  conclude,  (and  every  modeft 
man  would)  that  a  form  compiled  by  a 
fet  of  eminently  pious  and  learned  men, 
carefully .  revifed  and  corre6led,  recom- 
mended by  publick  authority,  is  higlily  pre- 
ferable to  the  unguarded  dreams,  and  unad- 
vifed  utterance  of  filly  and  enthufiaftick 
pcrfbn^. — By  being  preferable,  I  mean,  a 
Q^  much 


242         SERMON  XII. 

jiiuch  fafer  way  of  addreffing  God  Almighty; 
a  more  reverential  manner  of  approaching 
hito ;  and  a  more  fuitable  expreffion  of  the 
fenfe  we  oi3ght  to  have  of  his  majefty,  and 
the  immenfe  diftance  there  is  betv/een  us 
■and  him,  Jw  .J>f 

But  to  return,  inothing  can  be  more  ab- 
furd,  than  a  light  and  inconfiderate  be- 
haviour in  the  church.  For  we  are  more 
immediately  in  God's  prefence :  we  refort 
thither  becaufe  he  has  faid,  Wherefoever  two 
cr  three  are  gathered  together ^  there  am  I  in 
the  midft  of  you.  We  go  thither  expreflly  to 
make  known  our  wants,  and  to  celebrate 
his  praife.  How  is  a  light  behaviour  recon- 
cileable  with  this  defign  ?  Or  what  fuccefs 
is  to  be  exppcled  from  a  deportment  fo  little 
decent  ?  The  care  with  which  we  proceed, 
to  recommend  ourfelves  to  thofe  whom  we 
would  engage  in  our  intereft,  is  very  well 
known.  The  ceremonious  refpeft,  with 
which  we  approach  a  perfon  of  diftindion, 
no  one  is  ignorant  of:  how  much  more  then 
are  thefe  things  neceffary,  when  we  addrefs 

our- 


g'ERxMON   XII.        24.3 

ourfelves  to  God  ?  To  him  who  made  all 
men,  by  whofe  Providence  the  greateft  of 
men  is  nouriflied  and  fupported  ?   If  with- 
out thefe  introductions,  no  man  prefumes 
upon  fuccefsj  how  much  do  we  neglect  our 
own  intereft,  when  we  omit  them  before 
God  Ahnighty,  from  whom  alone  is  derived 
their  power,  on  whom  we   depend  !  This 
is  but  common   v/ifdom  when  we  afk  for 
the  conveniences  of  this  life:  but  when  our 
petitions  are  direfted  for  a  bleffed  immor- 
tality ;  all  the  powers  of  body  and  foul  are 
to  be  fummoned  together,  to  urge  an  ac- 
ceptance of  our  prayers.  For  furely,  we  can 
never  be  too  much  affeaed  with  a  defire  of 
eternal  happinefs,  or  too  ardently  teftify 
our  fenfe  of  fuch  a  mercy :  Whether  there- 
fore we  reflea  on  his  majefty,  or  the  fub- 
jea  and.  importance  of  our  petitions,   or 
the  place  we  are  in ;  all  thcfe  ftrongly  con- 
clude for  a  reverent  behaviour  in  our  pub- 
lick  devotions,  and  condemn  as  infinitely 
abfurd  and  dangerous,  all  indecency,  whe- 
ther through  inadvertence  or  defign. 


I 


244        SERMON    XIL 

I  have  thus  far  proceeded  with  the  fir  ft 
part  of  the  text:  in  which  Sokmon  pre- 
fcribes  a  reverential  regard  to  be  paid  to  the 
houfe  of  God.  I  fliall  obferve,  by  way  of 
ronclufion,  what  is  contained  inthefecond: 
Be  more  ready y  &c.  In  which  is  recommend- 
ed to  us,  a  due  attention  to  the  defign  of 
coming  thither,  viz,  our  improvement  in 
all  Chriftian  virtues.  For  herein  is  another 
miftake  in  the  conduct  of  fome  men  :  that 
they  place  the  whole  of  religion  in  fuch 
performances  -,  that  they  fcrupuloufly  afFe6t 
an  efteem  for  the  publick  forms  of  religion, 
and  pafs  over  the  influence  fuch  practices 
ought  to  have  upon  their  lives.  This  was 
ovu' Lord's  <:omplaint  of  the  Jews  \  that  they 
honoured  God  with  their  mouthy  but  their  hearts 
were  far  from  him  3  that  they  adhered  to  the 
outward  forms,  and  neglefted  thofe  inward 
qualifications  and  graces,  which  were  by 
thefe  types  and  figures  recommended  to 
them.  For  this  reafon  Solotno?i  fays,  Be  more 
ready  to  obey,  &c.  to  rectify  the  miftakeuv 
proceedings  of  deluded  men. 

But, 


SERMON    XII.        i45 

But,  whatever  notions  the  Jews  may 
have  imbibed ;  Chriftians  are  plainly  told 
the  contrary.  The  tribute  of  the  heart, 
and  afFe6lions,  and  the  accommodations  of 
the  will  to  his  commands,  are  what  God 
has  declared  he  requires,  and  will  accept  no 
other  obedience  :  that  the  doer  of  the  word, 
and  not  the  hearer  only  isjujlified:  that  he 
who  builds  his  hopes  on  any  vlher  founda- 
tion, will  meet  with  the  fate  that  man  muft 
expeft,  who  builds  his  houfeupon  the  fand; 
—  namely,  that  of  lofmg  all  his  pains,  of 
being  deprived  of  all  his  expectations,  reap- 
ing this  only  fruit  of  fuch  a  foUy,  th|t  of 
being  buried  in  the  ruins. 

Wherefore,  let  us  not  beworfhippers 
in  word  only,  but  in  deed,  and  in  truth  : 
evidencing  to  all,  by  our  converfation,  that 
we  frequent  the  church  of  God  out  of  a 
fmcere  fenfe  of  religion ;  to  the  glory  of 
God's  great  Name,  and  the  falvation  of  our 
immortal  fouls. 

THE   END. 


•■    ? 


"■  •> 


